AA-1025 The Memoirs Of An Anti-Apostle

AA-102

MEMOIRS
OF
AN
ANTI-
APOSTLE

AA-1025

THE MEMOIRS OF AN ANTI-APOSTLE

I

n the 1960's, a French Catholic nurse, Marie
Carre, attended an auto-crash victim who was brought
into her hospital in a city she purposely does not
name. The man lingered there near death for a few
hours and then died. He had no identification on him,
but he had a briefcase in which there was a set of
quasi-biographical notes. She kept these notes and
read them, and because of their extraordinary con-
tent, decided to publish them. The result is this little
book, AA-1025— The Memoirs of an Anti-Apostle,
about a Communist who purposely entered the Cath-
olic priesthood (along with many, many others) with
the intent to subvert and destroy the Church from
within.

This little book, his strange yet fascinating and
illuminating set of biographical notes, tells of his
commission to enter the priesthood, his various
experiences in the seminary, and the means and
methods he used and promoted to help effect from
within the auto-dissolution of the Catholic Church.

Absorbing and compelling reading from beginning
to end, AA-1025— The Memoirs of an Anti-Apostle is
must reading for every Catholic today and for all who
would understand just what has happened to under-
mine the Catholic Church since the 1960's. No one
will read this book without a profound assent that
something just like what is described here must surely
have happened on a wide scale in order to have dis-
rupted the life of the Catholic Church so dramatically.

ISBN D-a^SSS-MMI-b

TAN

AA-1025

The Memoirs of
an Anti-Apostle

by
Marie Carre

TAN BOOKS AND PUBLISHERS, INC.
Rockford, Illinois 61105

This book was originally published in May, 1972 in
French under the title ES-1025 by Editions Segieb, 78
Freneuse, France.

The English edition of this book was originally published
in 1973 by Editions Saint-Raphael, 31, rue King Quest,
suite 212, Sherbrooke, Quebec, Canada.

This English edition copyright © 1991 by TAN Books
and Publishers, Inc.

Library of Congress Catalog Card No: 91-75254

ISBN: 0-89555-449-6

Printed and bound in the United States of America.

TAN BOOKS AND PUBLISHERS, INC.

P.O. Box 424

Rockford, Illinois 61105

1991

Notice
From The French Edition

This book is a dramatized presentation of
certain facts which are occurring in the Church
and which are perplexing to many of the
faithful.

All resemblance to persons or contem-
porary events are not to be considered as purely
accidental.

Testimony

It has been my privilege and pleasure to read
three times the book written by Marie Carre, and
whose French title is ES 1025 and to compare it,
line after line, with this English translation.

Therefore, I do hereby certify that this transla-
tion is accurate and gives the English reader a gen-
uine knowledge of the contents of this valuable book.
I also feel that it is my Christian duty to invite
English-speaking Catholics to read this book if they
wish to understand clearly what His Holiness Pope
Paul VI meant when he warned Catholics not to
participate in the 'auto-demolition" of their Church,
that is, its destruction "from within." This reading
will remind Catholics of their duty of faithfulness
and devotedness towards their Church and its Chief,
the Pope of Rome.

— Rev. Ira J. Bourassa,
D.P., B.A., D.Ph., D.Th.

Publisher's Note
About This Book

Marie Carre was a French nurse and a convert
from Protestantism in 1965. She died in Marseille,
France in 1984. In May, 1972 she had AA-1025
published by Editions Segieb in Freneuse, France
under the title ES-1025, which stands for Eleve
Seminariste - 1025, or "Seminary Student-1025." In
1973 the book was published in both French and
English by Editions Saint-Raphael in Sherbrooke,
Quebec, Canada, the English edition of which had
been printed seven times by 1988.

According to the publisher at Editions Saint-
Raphael, the story as she tells it is essentially true
and the way it happened; however, she did, appar-
ently, do some slight editing of the text to make
it more readable. Nonetheless, there is obviously
a strong difference in style between Marie Carre's
Prologue and her interjected editorial comment on
pages 94 to 98, on the one hand, and the text itself,
on the other, which is strong indication that the
story was written by someone else. Also, there is
evidence of authenticity in the Memoirs themselves,

viii AA 1025 — Memoirs of an Anti-Apostle

which discuss a matter that did not take place until
approximately 1980 to 1983, namely, the adulation
given to Martin Luther in various quarters in the
Church — this especially leading up to the 500th
centennial of his birth in 1983. It is not reasonable
to imagine that a nurse, or anyone else, for that
matter, could have predicted in 1971 or 1972 that
various people in the Catholic Church would, within
ten years, be extolling Martin Luther as some sort
of religious hero.

Even if this book were pure fabrication from
beginning to end, nonetheless, what it claims to
prognosticate has actually come true — unerringly
so! Besides this, moreover, all the many profound
and even revolutionary changes that have occurred
within the Catholic Church since Vatican Council
II (1962-1965) had to have been conceived in the
minds of people intimately familiar with the work-
ings of the Catholic Church and also had to have
been promoted by such people through influential
channels within the Church, or they would never
have been accepted and put into place.

AA-1025 makes profoundly thought-provoking
reading today, when we in our time have seen vir-
tually all the changes discussed in this book come
to pass.

Prologue

How must one begin to write a book when
not a writer, or rather, how can one explain that
he believes it is his duty to publish memoirs —
memoirs that are quite terrible (and precisely
because they are so terribly disquieting)?

Then, let us say that these first pages are an
appeal to Catholics of today in the form of a fore-
word or rather a confession. Yes, "a confession" (inso-
far as "poor little me" is concerned) seems to be
the right word, although it is one of those words
which no one wishes to use nowadays. Well, when
I say "no one," I only wish to designate those who
believe that they give proof of intelligence by con-
forming themselves to the ways of today and even
to the ways of the day after tomorrow.

As for me, I find only one commonplace word
to explain my own position: I will say that the ways
of today, the ways of so-called "meaning of history"
have a taste of "ashes" to me. But, Lord, You well
know that I firmly believe that You are the Strong-
est. Is it necessary to clarify this? Yes, in these

x AA 1025 — Memoirs of an Anti-Apostle

present days. Yes, I believe it to be indispensable,
because people now put their confidence in the
power of man, a power that can launch rockets but
allows people to die from hunger, a power that puts
machines to work, but is also their oppressed slave
. . .a power that pretends to have no use for God,
but knows how to trick people in discussing the
creation of the world.

I must stop talking. I must calm myself.

All that precedes so far is only destined, by
modesty, to delay the moment when I must
introduce myself to the reader.

Well, I am only a mere nurse, who has neverthe-
less seen many persons die and who continues to
believe in the Mercy of God, and who has
experienced how the Will of the Invisible God
reveals itself at the right moment.

I am only a nurse, and I saw — in a country
that I will not name, in a hospital that must remain
anonymous — I saw a man die following an automo-
bile accident, a man without a name, without a
nationality, I mean, without identification papers.

Nevertheless, he had in his briefcase documents
I was forced to examine. One of these documents
began by these words: "I am the man without a
name, the man without a family, without a country
and without a heritage."

Prologue xi

Apparently, this text of about one hundred type-
written pages could bring no clue allowing one to
identify this injured man. But who knows.

Moreover, let me be honest and, since I have
spoken of confession, let me be completely honest
about it: I already had decided to read these inti-
mate notes. So I gave in quickly to this temptation.
I could not foresee that, by letting my feminine
curiosity stifle my scruples as a nurse. . .that I
should come upon a veracious document that would
upset and overwhelm me.

As this text was too serious to be simply thrown
into the fire, too "compelling" to be entrusted into
anybody's hands, [or it] seemed too truthful to me,
especially to me, a former Protestant converted to
the Holy Catholic and everlasting Church, to the
Holy Church in which only it is required to try
to practice a small or great but especially persever-
ing holiness, that [as all this seemed to be true],
I could not avoid giving precedence to the defense
of my Holy Church above all other considerations.
Oh, I know very well that God does not need to
be defended, that He has no need of me, but I
also know that He could in the past have left me
in error, in the sadness of unanswered questions,
in the atmosphere of a supreme presumption which,
for example, has kept the Irish Catholics in ghettos
for four centuries, where laws pretending to be legiti
mate and sacred acted as a barbed wire fence.

xii AA 1025 — Memoirs of an Anti-Apostle

Not that I am Irish. Do not try to find out
who I am; you will never do so. But the Irish, with-
out being aware of it, have helped me to show some
courage. At least may this humble testimony make
up for what souls of great wisdom and of high stand-
ing forget to accomplish. But my injured patient
was not Irish either. He seemed to be more or less
a Slav. But this is not particularly important, since
he could not speak.

Nevertheless, I tried to get some information
from him by asking him to close his eyelids every
time he wished to answer in the affirmative. At that
time I had not yet read the document that he car-
ried with him. But either he refused to answer my
questions, or he did not have the strength to do
so. How will I ever know?

It is only after his death that I realized, in read-
ing the text, that he must have suffered a thousand
times more in thinking of these hundred pages that
he should never have had the weakness of writing
than he suffered from his wounds and fractures.

If I had only known the immense power, the
unbelievable importance of this man, reduced to
the state of a broken puppet, I might have found
the words that he needed to hear. I might have
been able to destroy the armor that he had invented
to shield his spite (why not simply say his suffer-
ing?). An armor, even strengthened by years of work,
can also be destroyed in a fraction of a second. God

Prologue xiii

and the Saints know this.

But I was only occupied with my work as a
nurse; no this is not quite true; as for me (and that
is not to be found in my books, my courses nor
my examinations), prayer is complementary to
medical care. And I prayed for this man who, I was
told, possessed no identification papers.

I gave him a name. I called him Michael,
because this Archangel often helped me. This Latin
word Michael consoled me for having to listen in
our new religious ceremonies — as noisy as our
streets, our stadiums and our radios — to all those
new words to which was added the adjective ver-
nacular to impress and silence us. For, all this is
comedy, all those speeches by which we are invited
to participate as adults (while Christ called to Him-
self little children) is but derision trying to disguise
some kind of ironical and cruel authoritativeness,
but [which is] apt to turn against itself.

Therefore, I prayed for that man, naming him
Michael and without suspecting that he was one
of our worst enemies. Had I known it, my Chris-
tian duty would always have been to pray for him,
to urge others to pray for him with unequaled ardor.

Now I have had Masses offered for him, but
it is difficult to find Masses that keep the absolute
appearance of a thousandfold holy Sacrifice and that
have not the pitiful aspect of a pleasant meal. Alas,

xiv AA 1025 — Memoirs of an Anti-Apostle

thrice alas!

Michael had an unforgettable look in his eyes,
but one which I could not read.

After having received knowledge of his confi-
dences, I tried to revive in myself the power of that
look in order to discover in it what he wished me
to do with his memoirs.

But, first of all, why had he written them?

Was there not in this a sign of real weakness,
maybe the only dangerous weakness to which he
had given in? What was his aim? Was it one of domi-
nation or of consolation? Only God knows.

Today I met a girlfriend who wishes that this
text be published.

But have I a right to do this?

My greatest sorrow consists in confirming that
I could never wish to ask that question in Confes-
sion, as I would have done some years ago.

No, the very holy virtue of obedience is today
the extremely powerful weapon that our enemies,
who pretend to be our friends, make use of against
what we were, to put up in its stead, what they
have decided to have us become.

Prologue xv

In short, this word "become" can be described,
because it is known; it already has four centuries
of existence, and it is called Protestantism.

There it is: We are invited bit by bit, little obe-
dience by little obedience, from false humility to
false remorse, from deceitful charity to deceptive
ambiguity, from words disguised as a double-edged
word, of which "yes" is "no" and "no" is "yes" —
we are invited, I say, to pretend to remain good
Catholics all the while becoming perfect Protestants.

This is a brilliant idea, but, after all, someone
had to think of it.

Yes, such is the Christianity today that some
pretend to make us love.

But history teaches us who is the most Patient,
who is the Strongest, who is the most Faithful.

May Michael forgive me if I reveal his role,
for it is for his good and ours also.

"Ad Majorem Dei Gloriam." ["To the greater
honor and glory of God."]

Table of Contents

1. How The Man Without A Name Is
Willing To Reveal The Greatest Mystery

Of His Life 1

2. How We Discover That Misfortune Works

To Fortify Human Beings 9

3. How Pride Is Exalted As A Dominant And
Superb Quality 16

4. How The Art Of Playing The Comedy Of
Modesty Meets With A Perfectly Humble
Obstacle 24

5. How An Ambitious Anti-Christian Program
Leads To Assassination 32

6. How The An ti- Apostle Effectively Begins
His Work And Feels A Very Special

Hatred For The Cassock 39

7. How The Hero Tries To Test The Secret

Of Confession 46

8. How The Ambitious One Who Thought
Himself Stronger Than All Meets "Raven
Hair" And Fears His First Weakness 54

xvn

xviii AA 1025 — Memoirs of an Anti-Apostle

9. How An Anti-religious Zeal Would Like

To Drag "Raven Hair" In Its Wake 64

10. How A Simple Medal Is Allowed To Play
A Part As If It Had Some Kind Of Right
Over The Men Whom It Encounters 71

11. How The Destructive Work Seems To
Make Great Progress Although It Runs
Against Ridiculously Childish Obstacles. . . 78

12. The Catechism Of The Year 2000 And A

Poor But Zealous Student 85

13. How The Apostles' Creed And The Seven
Sacraments Are Severely Censured 92

14. How A Universal Church Should Sing The
Glory Of Man 105

15. How "Raven Hair" Writes A Letter
Worthy Of Medieval And Romantic
Obscurantism 116

16. How The Sacrifice Of A Dear Friend
Seems To Be Drowned In A Torrent
Which Is About To Renovate The Face

Of The Church 123

How The Man Without A Name

Is Willing To Reveal The

Greatest Mystery Of His Life

I ask myself why I feel like writing my memoirs.
It is rather strange. I believe that I write them
because I do so every night in my dreams, whence
a kind of complicity that forces me, I imagine, to
continue during the daytime. But it matters not;
no one will ever read them; I will destroy them
in due time.

I am the man without a name, the man with-
out a family, without a country and without heri-
tage. I am one of those people whom bourgeois
and bureaucrats despise. On account of this and
of those who have wanted to be good to me, I have
suffered stupidly If only I had known what happi-
ness would come from it! But I was too young to
guess that from misfortune can spring up "rockets
and suns."

1

2 AA 1025 — Memoirs of an Anti-Apostle

I was at first the small boy without a name.
1 seemed to be three years old. I was crying and
dragging myself on a Polish road. This was in 1920.
Therefore, I can safely presume that I was born
in 1917. But where and from whom? It seems that
I could scarcely speak, that my Polish was very poor
and my Russian still worse. I did not appear to
understand German. Who was I? I could not even
say my name any more. For, after all, I had had
a name and I had answered to the call of my name.
Hereafter, I will have to be content with the name
chosen by my adoptive parents.

Even today, after fifty years, a wave of anger,
although much lessened, crosses my heart every

time that I recall Doctor and Mrs. X . They

were good, they were generous, they were magnani-
mous. They had no child and they adopted me. They
loved me more, I believe, than a child of their own.
They loved me, because I had dragged them out
of the despair in which sterility had plunged them.

I believe that they considered me as a gift from
Heaven. For they had such a strong piety that they
referred to God all that happened to them. Of
course, they taught me, as if it were a game, to do
likewise. Their virtue was so great that I never heard
them speak ill about anyone.

At the time they found me, crying alone on
a road, they were still young, about 35 years of age.

The Man Without a Name 3

They were very good-looking and I was quickly
sensitive to the almost exaggerated love that united
them. When they looked at each other, then kissed,
a pleasant feeling plunged me into delight. They
were my father and my mother and I would say
these possessive adjectives with a very juvenile
ardor. My mother, especially, showed me such exces-
sive love that I should have become unbearable.
I do not know why it was not so. I was naturally
calm and studious. I gave them no trouble. Not
that I was girlish. I could fight quite well. To fight,
it is not necessary to be violent or to be endowed
with a bad character. My parents, especially my
mother, thought that I had a good character, but
they did not notice that, by a happy coincidence,
my will agreed with theirs. I was very ambitious,
and they approved of it. A boy does not ask for
anything more.

In the year that I became fourteen years old,
since I had achieved much success in my studies,
it was decided that we would visit Rome and Paris.
I was so happy that I tried to sleep less and less.
Sleep seemed lost time to me, and I wanted to pre-
pare for this trip. I read up on these two cities in
advance, so to say.

One night, when my eyelids refused to obey
me and to stay open, I imagined that my father
must have some kind of medicine to keep sleep
away. So I tiptoed to the parlor. They were in the
adjoining room and were talking about me. They

4 AA 1025— Memoirs of an Anti-Apostle

were worried about my passport, saying that / was
not their son.

It was like a thunderbolt, do you know? At
least that is what novelists say in like circumstances.
But, I say that it is still worse and that human lan-
guage simply has no word to express such abomi-
nation. And the pain that begins at that moment
has the particularity of being immeasurable and as
small as a newborn baby. Like a baby, it will grow
and become stronger, but its victim is unaware of it.

I would have wished to die, and my heart
seemed to go that way. How fast my heart beat while
all the rest of myself seemed to be transformed into
granite! When my heart came back to its normal
pulse, I could again move. My body ached from
head to toe. I did not know pain; that is why its
first visit seized me completely and it took com-
mand of my life for a certain time. My pain urged
me to leave, and I did so at once, without bringing
anything with me. I would even have liked to leave
naked, so as to owe nothing to those people.

For surely they were and are always "those
people." The hatred that I feel for them matches
the love that they showed me. For they always lied
to me, even if they really loved me. That I will never
forgive them for; I forgive nothing, by principle. If
I were logical, I would be grateful to them. It is
thanks to them if I am today one of the most
redoubtable secret agents. I have become God's per-

The Man Without a Name 5

sonal enemy, the one who has decided to have taught
and proclaimed in the whole world the death of
a God who in fact has never existed.

My pain urged me to run as far as Vladivostock.
And I started out. But after a few thousand minutes,
although I was a husky boy, I had to lean against
a wall to regain my breath. The wall became a cloud
to me, and I slid to the ground, stunned; at the
same time, a far-off voice was saying, "Oh, he is
a poor boy!"

I turned around with the intention of stran-
gling the woman trying to show me some kind of
maternalism.

My homicidal project was checked by disgust.
I would never touch, even with the tips of my fingers,
the skin of such a hideous person. I tried to speak,
but I choked. Two women were trying to make me
drink alcohol. I spat it out and immediately fell
asleep. Broad daylight woke me up. A woman sit-
ting at the foot of my bed was looking at me. Thence
she had carried me. She might have been the same
woman, but she no longer had make-up on her face.
I said to her: "You are less disgusting than you were
last night." She answered calmly, "Than the day
before yesterday." That was why I was so hungry
I asked for something to eat, because women are
destined to feed men. Might as well let her know
at once that I would ask nothing else of her. I must
say that she brought me heaps of good things.

6 AA 1025 — Memoirs of an Anti-Apostle

I was beginning to soften when she said to me,
"You have run away from home. You are 'so and
so.' " I answered nothing, waiting for what was to
come next. She added, "I can help you to cross
into Russia." "How do you know that I wish to go
to Russia?" "You spoke in your sleep." "So that is
how you have learned my name?" "No. It was in
the newspaper. Your parents beg you to return. They
promise not to scold you." "I have no parents."

She must have understood that I had decided
not to return because she said, "I have relatives in
Russia. I can help you, help you to cross the border."

It was like a flash of light for me. So I asked
her if she would agree to carry a letter to a com-
rade of mine, who would return from class at noon-
time. She seemed pleased to be able to do something
for me. I prepared a short note in code. Happily,
we had this habit to amuse ourselves and no one
ever knew anything about it. In this dramatic cir-
cumstance, I could therefore make use of what had
seemed to be just play for us. The pal in question
was rich, and his parents were spoiling him outra-
geously by giving him much more money than he
needed. I hoped that on this day he had some sub-
stantial savings destined to buy something com-
pletely useless. I knew that the friendship he felt
for me — I mean that we felt for one another — would
pass before anything else and that he would send
me all the money that he could spare, all the more
so because I did not hide from him mv intention

The Man Without a Name 7

of crossing secretly into Russia, a country that he
admired for its audacity. In fact, as he did not get
along well with his father, he preferred Russia, his
mother's country; and I knew that, although he
envied me, he would have died rather than admit
that he had some information about my running
away. I even remembered that an uncle of his was
a civil servant, at Leningrad, I believe. I asked him
the address of this uncle and a word of recommen-
dation. At the moment the woman was about to
leave, I quickly added a post-scriptum, saying, "I
want to enter the Party and to become someone
great in the Party." It was to be my vengeance. The
woman waited in front of my friend's door until
he would return from school. She was lucky, because
that day he returned at two p.m.

My friend recognized her and gave her a par-
cel. It contained a long coded letter for me, a letter
in regular wording for the uncle, and a nice bundle
of money A real good guy!

I will not divulge, for reasons easily guessed,
how I came to pass the border and to end up at
Leningrad.

But, on the other hand, my first visit to the
Uncle had something of an unforgettable charac-
ter, since I know it by heart and I amuse myself
at reliving it periodically.

I ignored what position the Uncle occupied

8 AA 1025 — Memoirs of an Anti-Apostle

in the Russian administration, but I decided to be
frank with him.

If I wanted to reach the rank that I had set
for myself, I thought it better to play the game of
frankness with this unique man.

I think that he understood me very well at this
very first visit and that I pleased him.

The Uncle told me that I would have to study
first of all the doctrine of the Party and languages.

All would depend on the quality of my studies.
I answered that in everything I would always be
first, and that I would soon know more than my
professors.

It is agreeable to have someone with whom
you can show your true self. He was the only one.
I told him so. He was flattered, although he
answered me with a slightly ironical smile.

At that moment, I undoubtedly was stronger
than he, and I felt a wave of joy invading me, the
first since I had run away. It did not last long, but
it seemed to me a good omen, just the same.

I studied ferociously for six years. My two only
joys were my trimestrial visit to the Uncle and my
hatred for God, with the certainty of becoming the
unquestioned Chief of Universal Atheism.

How We Discover That

Misfortune Works To Fortify

Human Beings

The Uncle was my sole friend, the only man
who truly knew me. For all others, I wished to be
insignificant and I easily succeeded.

Women did not interest me; I even had a cer-
tain aversion for them and, as a consequence, for
the idiots who love them too much. My determina-
tion to learn the maximum was greatly helped by
an astonishing memory. After reading a bock atten-
tively, I knew it by heart, even if it were written
in a pretentious style. But I also had the faculty
of retaining only what was worthwhile. My distinctly
superior intelligence would retain only the valua-
ble ideas, and I knew how to criticize even the
greatest professors. My liking for atheistic doctrines,
which are the basis and foundation of the Party,
exalted my zeal, which was unbounded.

At the end of six years of arduous studies, the

9

10 AA 1025 — Memoirs of an Anti-Apostle

Uncle summoned me one evening to his office. Until
then, he had received me at his home.

On that day, I noticed that he was really a high
police officer, as I had always supposed him to be.

He made me a tough proposal, capable, he
thought, of upsetting me. He said to me: "I am
now going to send you to practice a militant and
international atheism. You will have to fight all
religions, but principally the Catholic, which is
better organized. To do so, you will enter a semi-
nary and become a Roman Catholic priest."

A moment of silence — during which I let joy
pervade me while I kept an appearance of total
indifference — was my only answer. The Uncle was
satisfied and he did not hide it. With the same
calm, he continued: 'To be able to enter a semi-
nary, you will have to return to Poland, reconcile
yourself with your adoptive family, and present your-
self to the bishop." I had a short feeling of revolt.
Since the beginning of my connections with the
Uncle, it was the first time that I did not master
myself. He seemed to be satisfied and amused by
it. "So," he said, "you are not totally made of mar-
ble" This reflection made me furious, and I
answered dryly, "I am and I shall remain so what-
ever happens."

The Uncle seemed to be relaxed and even
amused, as if my career, my vocation, my future

Misfortune Does Fortify Human Beings 11

(and therefore that of the Party) did not depend
upon the decisions taken on this day.

He added: "Marble is a beautiful thing, of
primordial use for one who wishes to become a
secret agent, but on this occasion it is necessary
that you show to your family the greatest affection."
I felt like a coward and asked in a pitiful tone, "Dur-
ing six years of seminary?" He answered me with
the harshness shown toward the guilty: "And if I
said yes, what would you answer?" It was easy for
me to reply that I would submit, and I was sur-
prised to feel more witty than he. He kept on smil-
ing and said to me: "Yes, you were not able to hide
that you thought me to be an idiot who was naively
showing his hand." I turned red, something that
never happens to me. He added: "A secret agent
has no blood in his veins, no heart, loves no one,
not even himself. He is the thing of the Party, which
will devour him alive and without warning. Keep
this well in mind, that wherever you will be, we
will watch you and get rid of you at your first impru-
dence. It is to be well understood that if you are
in danger, even without its being your fault, you
must not rely upon us. You will be disavowed." I
answered: "I know all that, but I never hid from
you the hatred that I feel for them." "Hatred, except
the hatred of God, at Lenin's example, does not
enter into our services" he replied. "I need you
to be accepted by a true bishop of your native coun-
try, Poland. But, we do not intend to have you pur-
sue your religious studies in that country. No, you

12 AA 1025 — Memoirs of an Anti-Apostle

will be sent to a country across the Atlantic, but
this is confidential, and you will simulate surprise
when you receive that order. Yes, we are led to fear
a European war with that fool who rules Germany
Therefore, it seems wiser to have you study some-
where else, Canada, for example. We have another
motive also; it is that European Seminaries are much
more strict than those of America."

I made an imperceptible gesture of protest,
which was immediately detected. The Uncle kept
on saying: "I know that you could endure six years
of very strict seminary life without ever going out,
but that is not the point. We need to have you learn
what is going on in the world, and it is wise to
be able to speak to the world in order to make
it lose its faith, and it is to be understood, without
ever being suspected. It would be of no avail to
send young men to seminaries if they got caught.
No, you will remain a priest until death, and you
will behave as a faithful and chaste priest. Anyway,
I know you, you are an intellectual." Then, he gave
me a few precisions on the operation of the service
into which I was going to enter and at the head
of which I hoped to end my days.

As soon as I entered the seminary, I was sup-
posed to try to discover how to destroy all that was
taught to me. But, to do so, I should have to study
attentively and intelligently — that is, without
passion — the history of the Church. I would partic-
ularly never lose sight of the fact that persecutions

Misfortune Does Fortify Human Beings 13

only make martyrs of whom Catholics have had rea-
son to say that they are the seed of Christians. There-
fore, no martyrs. I must never forget that all religions
are based on fear, the ancestral fear; all religions
are born from this fear. Therefore, if you suppress
fear, you suppress religions. But that is not suffi-
cient. "It is up to you," he told me, "to discover
the right methods." I was swimming in joy. He
added: "You will write to me every week, very
shortly, to mention all the slogans that you wish
to spread in the world, with a brief explanation of
the reasons that have prompted you to choose them.
At the end of a certain time, more or less long,
you will be put into direct action with the network.
That is, you will have ten persons under your orders,
and each of these ten will also have ten other per-
sons under their orders.

"The ten persons who will be directly under
your orders will never know you. To reach you, they
will have to pass through me. Thus you will never
be denounced. We already have in our service
numerous priests in all countries where Catholi-
cism is implanted, but you will never know one
another. One is a bishop. Maybe you will enter into
contact with him; it will depend upon the rank that
you reach. We have spies everywhere and particu-
larly old ones, who follow the press of the whole
world. A resume will be sent to you regularly. We
will easily know when your own ideas have made
their way into peoples' minds. See, an idea is good
when some idiot writer presents it as one of his

14 AA 1025 — Memoirs of an Anti-Apostle

own. Nobody is more conceited than a writer. We
rely much on such writers and we do not have to
train them. They work for us without knowing it,
or rather without wanting to."

I asked him how I could reach him if war broke
out. He had foreseen everything. I would receive,
in due time, a letter mailed from a free country
and out of reach of hostilities.

I would recognize such a letter to be valid
because it would contain my secret appellation, that
is "AA-1025." "AA" meant 'Anti-Apostle." I was there-
fore led to think that the number 1025 was my ser-
vice number. To my great surprise, I had guessed
right. Therefore I cried out, "1,024 priests or semi-
narians have entered this career before me." "That
is correct," he answered coldly. I was not dis-
couraged, but hurt and furious. I would have will-
ingly strangled those 1,024 men. I only said, "Do
you really need that many?" The Uncle only smiled.
It was useless to hope that I could conceal my
thoughts. So I added pitifully, "One must believe
that they did not accomplish much good work, if
you continue to recruit more of them."

But he would not satisfy my curiosity. I wished
at least to learn if I could come into contact with
some of them. But the Uncle assured me that I
would never know even one of them. I did not
understand. I felt disconcerted. "How," I told him,
"can we accomplish good work if we are dispersed

Misfortune Does Fortify Human Beings 15

and deprived of coordination and competition?" "As
for coordination," he replied, "do not worry, we have
seen to that, but only those who hold rank know
how it functions. As for competition, we rely on
the love of the Party."

I had nothing more to answer. Could I say that
the Party would not realize anything worthwhile
in atheism until I became head of that service? I
was so firmly convinced that it was so that I
relegated my 1,024 predecessors to the category of
absent ticket-holders.

How Pride Is Exalted

As A Dominant And

Superb Quality

After this memorable evening, the Uncle invited
me to learn of some secret and really thrilling papers.
Although these memoirs will never be published,
I wish to remain prudent, so I will not speak of
these papers. I know some people who would give
a fortune, even today, to be able to photograph them.
It makes me laugh, because it would only suffice
to invent a machine that could read my memory.
During that same week, I learned a certain num-
ber of useful addresses and telephone numbers in
different countries.

All these precautions meant that war was close
at hand. I felt an impatient desire to leave Europe,
because the welfare of humanity would have been
endangered by my death or even only by the degra-
dation brought about by an extended military
service.

16

Pride Is Exalted 17

The Uncle made me return to his office to dis-
cuss international politics, but I was not deeply
interested in that science. The Uncle blamed me
for this, specifying that atheism was only a branch
of politics. In my inner self, I thought that atheism
was the most important. And the Uncle, who seemed
to hear my thoughts, added, "You are right to con-
sider atheism as primordial, as fundamental, but
you still have much to learn in this matter." I agreed
with the most perfect bad faith. And while keeping
my impassivity, I added, "Nevertheless, I have a
special idea on the general direction to be given
to the fight that we are to undertake."

A flash of amusement passed on the Uncle's
face. I believe that it was because he really loved
me. I stared at him with a bit of defiance. He said
to me, "Speak, but be brief." What more did I want?
I therefore said very quietly, "Instead of fighting
religious sentiment, we ought to prompt it in a Uto-
pian direction." He kept silent; he was digesting
my idea. "Good," he said, "give me an example."

I held the long end of the stick.

In fact, it seemed to me that the whole world
was in my hands at that moment. I calmly explained:
"You must drive into the head of men, and particu-
larly into the head of Churchmen, to search for,
at any price, a universal religion into which all
churches would be melded together. So that this
idea could take form and life, we must inculcate

18 AA 1025 — Memoirs of an Anti-Apostle

in pious people, especially Roman Catholics, a feel-
ing of guilt concerning the unique truth in which
they pretend to live." "Are you not yourself Utopian
in the second part of your proposition?" "No, no,
not at all," I replied vividly. I was Catholic, and
very Catholic, I mean, very pious and zealous until
my fourteenth year, and I believe it to be rather
easy to show Catholics that there are other holy
persons among the Protestants, the Moslems and
the Jews, etc., etc.... "Let us admit this," he
answered me, "but then what sentiment will the
other religions have?" "It will vary," said I, "and
I still must study this aspect of the problem; but
for me, it is essential to strike deeply and definitely
at the Catholic Church. It is the most dangerous
one." "And how would you see this Universal Church
to which you would like to have all churches run?"
"I see it very simple," said I, "it could not be other-
wise but simple. So that all men could enter it,
it could retain a vague idea of a God, more or less
Creator, more or less Good, according to the times.
Moreover, this God will be useful only in periods
of calamity. Then the ancestral fear will fill these
temples, but in other times, they will be rather
empty." The Uncle thought it over a good while,
then he said to me, "I fear that the Catholic clergy
will quickly notice the danger and be hostile to
your plan" I replied sharply, "This is what has
happened until now. My idea was launched by non-
Catholics, and the Catholic Church has always
closed its door to such a program. It is precisely
why I wanted to study the way to make it change

Pride Is Exalted 19

its mind. I know that this will not be easy, that
we will have to work hard at it, during twenty or
even fifty years, but how we should succeed in the
end." "By what means?" "By numerous and subtle
means. I look at the Catholic Church as if it were
a sphere. To destroy it, you must attack it in numer-
ous small points until it loses all resemblance to
what it was before. We will have to be very patient.
I have many ideas that might seem at first sight
to be petty and childish, but I maintain that the
entirety of those petty childishnesses will become
an invisible weapon of great efficacy" "Well," the
Uncle told me, "you will have to prepare me a short
plan of your project." Slowly, I picked up my port-
folio, took out an envelope which contained the pre-
cious work of the development of my ideas. I laid
this document on his desk with invisible satisfac-
tion. The Uncle started at once to read it, some-
thing I never dared to hope. This proved to me
that he was laying great hopes in me. How he had
reason to do so, the dear old man!

After his reading it, which took him more time
than necessary, the Uncle looked at me and said:
"I will have this work examined by my counselors.
You will return for an answer in eight days, at this
same hour. Meanwhile, prepare your departure for
Poland. Take this," he told me, extending to me an
envelope that was generously filled with roubles,
more than I had ever possessed.

I took in plenty of theaters and movies and

20 AA 1025 — Memoirs of an Anti-Apostle

bought a large number of books. I did not know
how to ship them, but I thought that the Uncle
could see to that by some kind of diplomatic ship-
ping container.

I lived these eight days in such a state of exal-
tation that I could no more feel my body and could
scarcely sleep.

To me the question came up (and it was the
first time) to decide whether I should try to meet
a woman. But in the state of mental excitement
that I found myself in, I thought that it was not
worthwhile. I even feared that such a lowly animal
action might bring bad luck to my project, actually
being studied by the highest authorities of the ser-
vice. Was it not important, before all else, that I
should, then and there, jump over many ranks and
go ahead of the largest number possible of the 1,024
predecessors of mine, who could not surely be so
worthy as I was?

One night, I tried to intoxicate myself to find
out if my brains would receive a useful impulse
from it. But nothing came out of it, and I can affirm
that alcohol is more harmful than religion — and that
is saying a lot.

When the time came to present myself again
at the Uncle's office, my heart was beating a little
more quickly than normal, but it was not disagree-
able. The important thing was that no one would

Pride Is Exalted 21

notice it.

The Uncle looked at me a long time, then told
me with a half-smile that his chief wanted to become
acquainted with me.

As it was certain that such a high official would
not put himself out just to let me know his dis-
pleasure, I was not at all impressed by this convo-
cation. But, on the other hand, I was horrified by
the exterior aspect of this famous "chief"

Horrified is the correct word to use and, thirty
years later, I only have to close my eyes to see him
again and to feel his presence.

He has such a "presence" that all the others
seemed to be only puppets.

I still hate that feeling, but I must add that
this "presence" of his was that of a monster. How
can one accumulate, in one and the same person,
brutality, coarseness, ruse, sadism, vulgarity? This
man must surely be one of those who visit prisons
in order to delight themselves in tortures. But, I
have a deep disgust for cruelty, which is, I am sure,
a sign of weakness. And as I despise all kinds of
weaknesses, how could I ever accept the Uncle's
showing himself so servile in the presence of the
brute who received us. The brute acted like all
chiefs; he began by looking fixedly into my eyes
to see. To see what? With me, there is nothing to

22 AA 1025 — Memoirs of an Anti-Apostle

see. "There will never be anything to see, Comrade,"
thought I with satisfaction.

Then the Chief asked me what I cared for the
most. It was easy for me to say: "The triumph of
the Party," whereas the truth held more subtlety.
Did the chief have none? It was unthinkable. Then
he added in a slightly neglected tone: "From now
on, you are on the list of our active secret agents.
You will give orders every week. I rely on your zeal.
I readily admit that it will take a long time to destroy
all religions from within; nevertheless, it is neces-
sary that the orders which you will give find an
echo, notably among writers, journalists and even
theologians. It is to be understood that we have
a team who watches the religious writings of the
whole world and gives its advice on the usefulness
of directives given by such or such an agent. There-
fore, do your best to please. I have high hopes,
because it seems to me that you have already under-
stood it all by yourself."

The brute was not an idiot. He would hear
about my work; of this I was sure.

I know too well the vulnerability of Christians
to doubt of my future success. I believe that this
vulnerability can be entitled "Charity."

At the mention of this sacro-sanct word char-
ity, we can inoculate them with any kind of remorse.
And remorse is alwavs a state of lowered resistance.

Pride Is Exalted 23

It is at the same time medical and mathemati-
cal, which, even though they do not go together,
nevertheless I marry those two elements.

I saluted the Chief in a dignified manner and
thanked him coldly. I did not wish him to imagine
that he had impressed me.

I was again alone with the Uncle.

I refrained from making the least comment on
this so very famous chief.

Rather, I congratulated myself that this per-
sonage was so unpleasant, because I was cured in
advance of all timidity toward the great of this world.
And I always came to the same conclusion, that
all in all, I was the greatest!

How The Art Of Playing

The Comedy Of Modesty Meets With

A Perfectly Humble Obstacle

I left for Poland, trying to convince myself that
my power of dissimulation meant that I had certain
gifts as an actor.

At twenty-one years old, after six years of soli-
tude as a poor and ambitious student, I had to
become again a loving, obliging, obedient and pious
young man — more than pious, simply dying to enter
a seminary. A nice act for my debut.

I thought that I could easily deceive my so-
called mother, but what about the doctor? I really
feared his diagnosis. That man was probably the
only one whom I feared in my life. Nevertheless,
I must at all cost, at any price whatsoever, fool him
too. Not that I could not enter a seminary without
his help, but to prove my strength, I must never
be suspected.

24

Comedy Meets with Obstacle 25

The doctor was for me a test of my own worth.

I rang the "home" bell at about six o'clock p.m.,
so as to be a short hour with her, before his return.

It was she who opened the door to me.

She had aged very much and had no make-up
on her face. She seemed ill. She began to tremble,
then started to cry. Women are really where they
belong when they are in harems, where men visit
them only in case of absolute necessity.

I asked her forgiveness for my long silence, hop-
ing that this question of repentance would be quickly
settled and forgotten before the doctor came in.

I had no idea of manifesting male repentance
in the presence of a true male. With her, I knew
that we would quickly come to the joy of meeting
again and to plans for the future. As she could not
have a greater desire than of wanting me to become
a Catholic priest, I told her at once of my compel-
ling vocation.

The poor, stupid woman was so happy that I
could have made her believe anything. She wanted
to know how the idea of this beloved vocation had
come to me.

I had vaguely thought of various explanations,
but I rejected preparing such a scene in advance.

26 AA 1025 — Memoirs of an Anti-Apostle

Generally, what is premeditated does not sound
so well as what is invented on the spot. I made
up a story of an apparition quite proper to win her.
I knew that the doctor was suspicious of such things.
But she had a weakness for the mysterious. Thus,
I was sure to divide them and strengthen my posi-
tion. While they discussed me, they would leave
me alone.

I therefore told her a story of a heavenly appa-
rition, being careful to stamp in my memory all
its details, so as never to contradict myself.

I thought that it was ironic to pretend that I
had had a visit from St. Anthony of Padua. Could
not the Patron Saint of Lost Objects also look after
lost children?

This Saint is so popular that you can impute
to him any miracle whatsoever; pious people will
always fall for it. Therefore, St. Anthony of Padua
visited me, evidently, with the little Child Jesus in
his arms.

While I was at it, I might as well make of it
a beautiful devotional picture. As we were "float-
ing" in the most syrupy piety, the Doctor entered.
I was relieved to see a reasonable being come in.
But I saw at once that he did not believe me. Thus,
the game would be a hard one to win, but there-
fore more amusing. It was up to me to convince
my foster father. I had to bring him at least to pre-

Comedy Meets with Obstacle 27

tend that he believed me. But this first evening was
rather distressing. The doctor is one of the rare
men, really intelligent, whom I have met. The
' game" was all the more pleasing.

The following day, I asked them to meet the
bishop. My foster mother knew him since child-
hood. He received me nicely, but without
enthusiasm. He must be one of those Catholics who
think that it is better not to excite a vocation, but
on the contrary, to oppose it. A real vocation must
triumph over all obstacles.

Happily, I knew well this state of mind, and
I was not vexed by it. But I acknowledge that such
an attitude can cause confusion in someone who
has no vocation. As for me, I knew how to remain
Christianly humble, and it seemed impossible that
the bishop should be displeased with me.

Nevertheless, he requested that I present myself
to the pastor of my parish and also to a religious
noted for having the gift of mind-reading. This gib-
berish simply meant that this good man was capa-
ble of detecting false vocations from the simply
imaginary to the frankly perverse.

I first went to see my pastor, a brave and very
simple man. He was hoping to see a vocation blos-
som in his parish, and he would have given me all
that he possessed, that is, almost anything to
announce this happy news.

28 A A 1025 — Memoirs of an Anti-Apostle

In order that my holy enthusiasm would be
of some benefit to me in the doctor's mind, I asked
my foster mother to invite this clergyman to din-
ner. It was delightful, because this man had the
soul of a child and, in the presence of this rare
phenomenon, but deeply appreciated in a trial of
canonization, the doctor felt ill. How can an honest
Christian resist Saints?

I was therefore much comforted when I went
to meet the religious whose perspicacity was so
highly praised.

At first sight, this man seemed to me hard to
bear, on account of his slowness and the frequent
silences that he seemed to affect.

Nevertheless, I could bring out all the cliches
apt to describe a true priestly vocation. I laughed
in my inner self, because, of course, how could this
man imagine that my secret thoughts could be re-
vealed to him? And how could he know that I had
secret thoughts? Our interview was lengthy, but I
at last took a liking to it. I spoke with facility and
listened to myself with satisfaction.

Of course, I manifested the most exquisite mod-
esty. It is indeed a self-styled virtue very easy to
imitate. It is even a very amusing game. And I was
an ace at modesty, as well as of many other acts.

I dared not speak of my supposed apparition

Comedy Meets with Obstacle 29

of St. Anthony of Padua. Thus, in case my mother
had revealed this fact to him, he would be edified
to see that I kept silence about it.

Nevertheless, I was proud to let him know that
I never had any connection with a woman and that
I was altogether disinterested in that sex, only good
for procreation.

I thought that this ought to be a certain sign
of a vocation.

I thought that I could use the word vocation
to express the trade that I had chosen in the ranks
of the Party and that my indifference toward women
became a kind of predestination. An Apostle, or
Anti-Apostle, must marry only his Apostolate.

I was therefore very eloquent each time that
the word apostolate would return to our
conversation.

It must have seemed evident that I would
become a very zealous priest. This religious tried
to lay me many traps, notably to bring me to lie.
Childish business! An intelligent man knows that
lying must not be used, or very rarely And even
when I felt obliged to tell lies, I have too much
memory to contradict myself by revealing the truth.
No, a good lie must simply become a truth for him
who creates it, and also for all his listeners.

30 AA 1025 — Memoirs of an Anti-Apostle

This religious wanted to know why I had left
my adoptive parents for six years without news.

Then, I became moved. It was easy to review
the past and live again the vague pain that had
prompted me to leave for Russia. But, justifiably,
this prudent man seemed to fear that I had become
a Communist. I told him that I was not interested
in politics. As for my six years of silence, I was sim-
ply not able to explain them.

I believe it to be a good thing to appear some-
times as a feeble and vulnerable man. The people
in command are then very happy to protect you.

I even insisted, saying that this silence would
be the remorse of my whole life, letting him under-
stand that my mother felt rewarded for it by my
priestly vocation.

Thus, the old man would not want to hurt my
mother's feelings by taking away from her the only
joy of her old age. Obviously, I did not use such
imprudent words, but only hoped inwardly that it
would be so.

As our conversation went on, it became more
and more cordial. I was very satisfied and we parted
as friends.

Many days went by without news, as if the
Church were not in a hurry to have one more

Comedy Meets with Obstacle 31

seminarian.

On my part, I worked with ardor on the next
directives which would reach the whole world, by
way of Russia.

When at last I was called to the bishop's house,
the earth seemed to open up in front of me, because
the bishop quietly told me that the religious thought
that I did not have a vocation.

How An Ambitious

Anti-Christian Program

Leads First To Assassination

My mother fell sick and was put under obser-
vation at the hospital. My father, by a strange reac-
tion of pity, I suppose, played the whole scale of
kindness with me. I responded with great dignity.
He asked me what I intended to do. I answered
him that I would not quit, but that I would study
medicine, if the Church really did not want me — it
was a little expose on the welfare of bodies which
favors the good of the soul. But enough of self-praise.

Of course, I had sent an urgent telegram to
the Uncle. Through the priest who acted as my mail
box, the answer came rapidly It was short and it
only half surprised me. It read: "Suppress the
obstacle."

Of course, I had received a special training
reserved to secret agents.

32

An Ambitious Anti-Christian Program 33

I knew as well how to attack as how to defend
myself. On this occasion, I debated a long time with
myself in order to know whether I should simulate
an accident or rather heart failure. In short, should
I sow worry, or simply give proof of my docility

I thought it best to perform this liquidation
outside the convent. Consequently, I prayed my cor-
respondent to invite this religious to his house, under
any pretext. Happily, these two men knew each
other.

I was not lying when I asserted that I wanted
to know what had prompted this religious to refuse
me the signs of a true vocation. This was important
for me, because I could learn how to perfect my
little religious act. Moreover, I was terribly vexed
by this setback. And I still hoped to bring this reli-
gious to reverse his decision.

While waiting for this second interview, I
worked carefully at my real task.

I wrote the following: "It is very important that
Christians become conscious of the scandal that
is caused by the division of the Church. For, there
are three kinds of Christianity: the Catholic, a num-
ber of Orthodox and some three hundred Protes-
tant sects."

To emphasize the last prayer of Jesus of
Nazareth, a prayer that was never heard: "Be ONE,)

34 AA 1025 — Memoirs of an Anti-Apostle

as my Father and I are ONE." To cultivate a grow-
ing remorse in this regard, particularly among
Catholics.

To stress that Catholics are responsible for the
division among Christians, because, by their refusal
to compromise, they caused schisms and heresies.
To come to a point that every Catholic will feel
so guilty that he will wish to atone at any price.
To suggest to him that he must himself endeavor
to find all the means capable of bringing Catholics
closer to Protestants (and also to others) without
harming the Credo. To keep only the Credo. And
again . . .attention: The Credo must undergo a very
slight modification. The Catholics say, "I believe
in the Catholic Church." The Protestants say, "I
believe in the Universal Church." It is the same
thing. The word Catholic means "universal."

At least, it was so at the origin of the Church.
But in the course of ages, the word "Catholic" took
a deeper meaning. It has become almost a magic
word. And I say that we must suppress it from the
Credo, for the best interests of all, that is, the union
with Protestants.

Moreover, it will be necessary that each Cath-
olic endeavor to find out what would please Pro-
testants, since faith and the Credo are not at stake,
and never will be.

Always drive minds toward a greater charity,

An Ambitious Anti-Christian Program 35

a larger fraternity. Never talk about God, but about
the greatness of man. Bit by bit, transform the lan-
guage and the attitude of mind. Man must occupy
the first place. Cultivate confidence in man, who
will prove his own greatness by founding the Univer-
sal Church in which all good wills shall melt
together. To bring it out that the good will of man,
his sincerity, his dignity, are worth more than an
always invisible God. To show that the luxury and
art found in Catholic and Orthodox Churches are
intensely disliked by Protestants, Jews and Moslems.
To suggest that this useless show must be suppressed
for a greater welfare. To excite an iconoclastic zeal.
Youngsters must destroy all this hodgepodge: statues,
pictures, reliquaries, priestly ornaments, organs, can-
dles and votive lamps, stained glass, and cathedrals,
etc., etc. . .

It would do some good that a prophecy be sent
throughout the world that would be the following:
"Someday, you will see married priests and Mass
said in vernacular tongues." I remember with joy
that I was the first one to say these things in 1938.
That same year, I urged women to ask for the priest-
hood. And I advocated a Mass, not a parish Mass,
but a family Mass that would be said at home, by
the father and mother, before each meal.

Ideas crowded into my head, each one more
exciting than the one before it.

As I was finishing transcribing into code this

36 A A 1025 — Memoirs of an Anti-Apostle

entire program, my friend informed me that the
religious was to visit him the next day.

I had decided my line of conduct, and I thought
of trying to bring this quite simple and not very
cultivated man to change his verdict.

He did not seem surprised to see me arrive.
My friend had tried to make him talk about me,
but to no avail, so he gave the conventional sign
agreed upon.

I was not discouraged, but I attacked with mild-
ness this certainly honest man. I pointed out to
him that he was almost committing a murder by
refusing me the priesthood. And I insisted on know-
ing the motives of his attitude. But he answered
me that he had no motives, that the Lord enlight-
ened him on souls and that mine was not worthy
to enter the priesthood. I acknowledge that I
became nervous. This was not an answer. But I
finally believed that he did not lie.

In truth, he had no precise motive to reject
me totally, except a sort of intuition, all that is of
very little scientific nature. The worst was that he
did not seem at all conscious of the unwarranted
nature of his actions. He seemed to operate com-
pletely by magic.

I informed him that I had decided to present
myself somewhere else. He answered me, with an

An Ambitious Anti-Christian Program 37

angelical smile, that I was wrong in persisting.

I told him that I could even take away his life,
if I could by that gesture succeed in entering the
seminary. He answered that he knew it. Then and
there, I was truly stupefied. And we remained silent
a long while, looking at each other. And again he
spoke, saying, "You do not know what you are doing."
I admit that, at that moment, I would have liked
to run away to the end of the world. That man pos-
sesed a power that I could not explain to myself.

But my friend made me a sign. He felt that
I was weakening. And I knew that it would be the
end for me if I disobeyed the orders of the Uncle.

I must myself make this obstacle disappear. My
worth, although visible, must be confirmed by this
gesture of obedience and courage.

Then I got up and caused death without
wounds. Men of my worth have all the chance of
undergoing a special training, whose precious secrets
come from Japan.

At that time, few persons in the Occident were
aware of being very ignorant of all the extraordi-
nary possibilities which the human body offers for
defense as well as for attack, even for murder, with
bare hands. Although a Russian, I readily admit that
in this matter (and maybe in others) the Japanese
are experts. I do not believe that, at the time of

38 AA 1025 — Memoirs of an Anti-Apostle

my studies, many European, or even American coun-
tries taught really esthetic and at the same time
efficacious methods of fighting with or without
death, but always with the bare hands.

I was proud to be one of the first devotees
of these martial arts, all the more so because they
correspond — for the Russian that I am — to a national
worship of the dance. They have allowed me, on
many occasions, to defend myself without acting
like a sluggish and prehistoric animal.

Having caused, in two swift gestures (but
requiring a long training) the death without wound
of the one who had the almost comical audacity
to oppose himself to Marxism-Leninism (in other
words, to the future), I quietly returned home. The
death would naturally be published. Cause: heart
failure.

The next day, my body was covered with pim-
ples, I was furious, because it was a sign of weak-
ness, a sign that my liver could not support such
tension. I was stupid. But I congratulated myself
because my father thought that I was really suffer-
ing on account of not entering the seminary, and
he took pains to go plead my cause with the
bishop — with success!

6

How The Anti-Apostle Effectively

Begins His Work And Feels A

Very Special Hatred For The Cassock

I therefore prepared myself openly to enter the
seminary.

And my mother, who was cured, made some
ill-considered purchases for me, when the bomb
exploded in the form of a telegram calling me to
Rome and mentioning, "For a new assignment." I
made believe that I did not understand. My mother
again started to cry, and I heaved a sigh of relief
when I left the country of my childhood days. I
hoped never to return.

In Rome, I had very interesting conversations
with a professor who would be mine when I would
have received the priesthood. He was a member
of our network. He was very optimistic. He had
specialized in Holy Scripture and was working at
a new translation of the Bible in English. The most
astounding thing was that he had chosen a Lutheran

39

40 AA 1025— Memoirs of an Anti-Apostle

pastor as his only collaborator. The said pastor,
besides, was no longer in agreement with his own
church, which seemed old-fashioned to him.

This collaboration, of course, remained secret.
The aim of these two men was to rid humanity of
all the systems which it had given itself through
the Bible, and especially the New Testament. Thus,
the virginity of Mary the Real Presence of Christ
in the Eucharist and His Resurrection, according
to them, were to be set aside, in order to end up
with a complete suppression. The dignity of modern
man, in their eyes, was worth such a price.

The professor also taught me a reasonable way
to say Mass, since in six years I would be obliged
to say it.

While waiting for a profound modification of
the whole ceremony, he never pronounced the words
of the Consecration. But so as not to be suspected,
he pronounced words almost similar, at least accord-
ing to the ending of the words. He advised me to
do the same. All that made this ceremony look like
a sacrifice should, little by little, be suppressed. The
whole ceremony should represent only a common
meal, as among Protestants.

He even assured me that it should never have
been otherwise. He also worked at the elaboration
of a new Ordinary of the Mass and advised me also
to do the same, because it appeared to him to be

The Anti-Apostle Begins His Work 41

altogether desirable to present to people a large
number of diversified Masses. There must be some,
very short, for families and small groups, some longer
ones, for Feast Days, although, according to him,
the real feast for the working classes is a walk in
Nature. He thought that we could easily arrive at
a point of considering Sunday as a day consecrated
to Nature.

He told me that his work did not leave him
enough time to ponder over Jewish, Moslem, Orien-
tal and other religions, but that such a work was
of great importance, maybe more important than
his new translation of the Bible. He advised me
to search vigorously in all non-Christian religions
for what exalted man the most and to promote it.

I tried to bring him to talk about the other
priests and seminarians who were affiliated with
the Party like myself, but he pretended to know
practically nothing about them.

Nevertheless, he gave me the address of a
Frenchman, a professor of singing, who resided in
the city where I would go for six years to study
profoundly tedious subjects. He assured me that
I could have full confidence in this man, that he
would render me the most thoughtful services, as
for example, allowing me to keep my lay clothes
in his house, under condition that I pay him well.

Of course, he also made me go around Rome

42 AA 1025 — Memoirs of an Anti-Apostle

and taught me all kinds of legends on the Saints
who are the most revered in this city. There was
enough reason to have them all erased from the
calendar, which was also one of our objectives. But
both of us knew that it would take more time to
kill all the Saints than it would to kill God.

One day, while we were resting on the terrace
of a cafe, he said to me: "Imagine this city without
a single cassock, without a single religious costume,
masculine or feminine. What emptiness! What mar-
velous emptiness! It is in Rome that I grasp the
enormous importance of the cassock. And I swore
to myself that it would disappear from our streets
and even our churches, because one can easily say
Mass in just his coat."

This little game, which consists in imagining
our streets without cassocks, became a kind of reflex
action for me. I gained from it an ever-growing
hatred for this piece of black rag.

It seemed to me that the cassock spoke a mute
but oh so eloquent language! All the cassocks were
saying, to believers as well as to indifferent people,
that the man thus veiled had given himself to an
invisible God whom he pretended was all-powerful.

When I was myself obliged to put on this ridic-
ulous robe, I promised myself two things: first, to
understand why and how priestly vocations came
to young boys, and secondly, to inculcate in all those

The Anti-Apostle Begins His Work 43

who wore it the pious desire to take it off, in order
better to influence the indifferent and our enemies.

I had promised myself to give this purpose all
the appearances of great zeal. For me this is rela-
tively easy. I had more difficulty in understanding
the birth of a vocation in young boys. This birth
was so simple that I could hardly believe it to be
true. But, it does seem true that when young boys,
between 4 and 10 years old, know a sympathetic
priest, they have a desire to imitate him. And then
and there I understood my hatred for the cassock —
because those young boys would not have felt the
real or imaginary power of the priest if he did not
signalize himself by a life different from that of
others.

The costume was one of these differences, and
we can even say that the costume forever proclaimed
all the doctrine of the man who wore it.

The cassock was for me like a marriage between
God, described as all-powerful, and these men,
manifesting at their every step their gift and
separation.

The more I considered these things, the more
I became angry. But I was also very grateful to life
for having me live my childhood and even my adoles-
cence in a very Catholic family, because I do believe
that the worth of my Anti-Apostolate came from
that fact. I knew that, on account of past

44 AA 1025 — Memoirs of an Anti-Apostle

experiences. I would be the best of agents, and con-
sequently I was destined to become the grand chief
of this profitable work. And I felt entitled to rejoice
in advance because young boys, when they would
meet priests living like all other people, would no
longer desire to imitate them. They would also have
to look at 'everybody" and that would lead pretty
far. The choice of truly imitable men would then
be so great!

Besides, these new priests belonging to a
church widely opened to all would not resemble
one another. They would not have the same teach-
ing at all. As they could not get along together, at
least on theological grounds, each one would only
have a few followers. And since they would fear the
colleague living in the neighboring ward ... in short,
they could only agree on philanthropic questions.
And God would be dead, that's all. But, after all,
this is not something difficult, and I ask myself why
nobody has as yet thought out this method. It is
true that some centuries are more favorable than
others for the blooming of certain flowers.

The beginning of my seminary life was a most
happy one. My condition of an only and very
cherished child of a rich family, who preferred sepa-
ration to war, made of me an interesting subject.
Everyone wished to show sympathy to the coura-
geous young Polish man. The glory of God was more
worthy to me than that of my country, they would
say. What holiness! With modesty, I let them speak.

The Anti-Apostle Begins His Work 45

I had promised myself to be the first in every-
thing, and it was so; my knowledge of living lan-
guages was really prodigious. This is, after all,
common to Orientals. I worked with stubbornness
on Latin and Greek. I was also authorized to follow
special lessons in singing with my French friend.
This seminary was not strict at all. The formation
of character was not stressed as much as in Europe.
I was also outstanding in competitive sports, but
did not show my special knowledge of hand-to-hand
fighting, a knowledge that came directly from Japan.

In short, all was going so well that I felt lone-
some and was looking for some feat that would bring
sparkle into my life.

I found nothing better than to confess myself
to one of my professors who seemed the most
attracted to me personally.

7

How The Hero Tries

To Test The Secret

Of Confession

Therefore I confessed myself to a noble old
man, the one we called, with true fondness, "Blue
Eyes." Even I would sometimes fall under the spell
of his childlike look. That is why I chose him for
this experiment.

As for myself, I wanted to find out how he
would act to keep the secret of Confession and,
at the same time, to make use of it to have me
dismissed. I did not think that it could be danger-
ous for me, because I could always deny everything.
Moreover, I was the first in all things and therefore
I was in very good standing. I was visibly the most
intelligent of the whole crowd.

So I begged "Blue Eyes" to hear my confes-
sion and I related everything to him, at least the
essentials, that I was a Communist, attached to the
secret service section of militant atheism, that I

46

The Hew Tries To Test Confession 47

had murdered a Polish religious who pretended that
I had no vocation to the priesthood.

Strangely enough, "Blue Eyes" believed me at
once. I could have invented the whole story. He
had the trite reaction of speaking to me about my
eternal salvation.

I almost broke out into laughter. Did he imagine
that I had the least atom of faith?

I was obliged to explain clearly to him that
I neither believed in God nor in the devil. Such
a confession was probably something new to him.
I almost pitied him.

He therefore said to me: "What do you expect
to gain by entering Holy Orders?"

It was in all frankness that I clarified my inten-
tions: "To destroy the Church from within." "You
are quite conceited," he answered me.

I was almost becoming angry, and I was glad
to reveal that we were already more than one thou-
sand seminarians and priests. He answered me: "I
do not believe you." "As you like, but my number
is 1025 and, even supposing that some are dead,
I can still say that we number about one thousand."

There was a long silence and he asked me dryly:
"What do you want of me?"

48 AA 1025 — Memoirs of an Anti-Apostle

It was difficult for me to answer that I had
only wanted to amuse myself at finding how he
would act with the secret of Confession. So I only
said: "I suppose that you will try to have me dis-
missed?" "Dismiss you! Are you not the most bril-
liant of our students and one of the most pious?"
It was I who no longer knew what to answer.
Nevertheless, I told him: "Does my confession not
enlighten you as to my true character?" He said
to me: "Confession was instituted by Our Lord Jesus
Christ for the welfare of souls; your confession is
therefore useless." "Not even to understand me bet-
ter?" "Not even for that, because when you will
have left this place, I will have completely forgot-
ten." "Really?" "You know that very well, since you
are studying with us." "I know it theoretically, but
how could I know it practically?" "So," he answered
me, "here is the real aim of this unbelievable con-
fession?" "Maybe." "If you have another aim, you
had better tell me." "No," I replied to him gently,
"I just wanted to study you, that is all."

He seemed to ponder; then he said to me: "It
is a useless undertaking; nothing will come of it."
"Nothing at all . . . really?" "Nothing at all, you know
it." And he went away, leaving me crestfallen.

The next day, a classmate who thought him-
self a friend of mine because he liked me, told me
in low tones: " 'Blue Eyes' prayed all night in the
chapel." I watched the old professor; he did not
seem to be one who had had a sleepless night. But,

The Hero Tries To Test Confession 49

while he was droning his course, I was meditating
upon that night which maybe might have been an
imitation of the Agony in the Garden of Olives.

"Blue Eyes" must have prayed that this chal-
ice would pass away from him. But it was in no
one's power to get rid of this confession.

It seemed to me almost impossible for him to
forget it. In his prayer he must have asked that I
repent or leave. Did he not try also to find out how
he could provoke my departure? And each time that
this idea came back to his mind, he must have cried
interiorly: "But no, since I know nothing."

What could he say against me that did not per-
tain to this confession? Simply nothing; I would not
have confessed myself if I had not been the picture
of a perfect seminarian.

Did not the poor old man know that a Com-
munist is ready to make all sacrifices? \11 those
people believe that only Christians perform
sacrifices.

During the following days I observed "Blue
Eyes" attentively, and I always found him to be him-
self as usual. He was just as calm, as gentle, as "blue,"
I should say.

Actually, I had a liking for him, and I almost
accused myself of it when I wrote to the Uncle.

50 AA 1025 — Memoirs of an Anti-Apostle

But I decided not to relate anything about this con-
fession story; over there, they might not have
understood.

Many months afterwards, I was seized again
with the desire of confessing myself to other profes-
sors. Actually, I was keenly annoyed by the monot-
ony of my life and by the fact that I seemed to
please everybody A little fight would have done
me good. I therefore confessed myself successively
to all the professors; then I amused myself, imagin-
ing them turning this horrible secret in their minds.
But I could never understand how they could bear
the burden of my presence among them and of the
vision of all the wrong that I could do.

Nevertheless, on some days I was delightfully
worried. I needed this stimulant. I imagined that
they would find some way to prevent me from receiv-
ing Holy Orders. Then, I redoubled my zeal. My
sermons were models, little masterpieces.

I had all the more merit because I had to main-
tain in addition the good progress of our anti-
religious action in the whole world.

Happily, the Uncle had understood that he
should not require me to code my work. I only
had to furnish one project a week. I overflowed
with ideas and this work did not bore me; on the
contrary, it wras my pleasure and my support.

The Hero Tries To Test Confession 51

About the time I was playing with Confes-
sion, I was particularly sensitive to one point of
doctrine, I mean to say, "the holy virtue of obe-
dience^ (as they say). This obedience especially
concerns the Pope. I turned this problem over
at every angle without being able to understand it.

I was therefore obliged to ask our services to
see to it that the confidence shown to the Pope
by Catholics be ridiculed discreetly on every possi-
ble occasion. I was not unaware that I was asking
in this something very difficult. But, all in all, it
seemed essential to me to incite Catholics to criti-
cize the Pope.

Someone was charged to watch attentively all
the Vatican writings in order to detect even very
small details capable of displeasing one category
or other of individuals. The quality of those who
criticize the Pope does not matter; the only impor-
tant thing is that he be criticized. The ideal thing,
of course, would be that he displeased everybody,
that is, reactionaries as well as Modernists.

As to the virtue of obedience, it is one of the
principal conventions of this Church.

I thought of weakening it by cultivating
remorse. Let everyone imagine himself to be respon-
sible for the actual division of Christianity. Let each
Catholic make his "Mea culpa," and try to find out
how he could erase four centuries of contempt

52 AA 1025 — Memoirs of an Anti-Apostle

toward the Protestant sects.

I could help this research hy mentioning all
that offends Protestants and by suggesting the
employment of a little more charity toward them.
Charity has this advantage, that we can have it per-
form any kind of foolishness.

At that time, I still feared that my method might
be discovered and that many could notice in it a
way of killing God. The subsequent events proved
that I was wrong to have that fear. Yet, a French
proverb says that "the best is the enemy of good."
In this instance, no one ever saw that my fraternal
love for the Protestants would lead to destroying
all Christianity. I do not wish to say, on the other
hand, that Protestants do not have faith (or every
sort of differing "faith") and that my services are
not concerned about them.

But I rouse them by showing them that they
must not convert to Catholicism, that on the con-
trary, it belongs to the Roman Church to go toward
them. Even, at the announcement of the Council
(the Council that fills me with joy in advance), I
launched a message to all the world which made
it gape; it contained an order and a prophecy. First,
the prophecy: God Himself, by a great miracle, a
miracle altogether spectacular (people revere this)
would accomplish the unity of Christians. It is why
men should not meddle with it otherwise than by
a great openness, a very charitable openness. In

The Hero Tries To Test Confession 53

other words, Catholics must let go some ballast,
in order to allow God to manifest His great miracle
in the midst of pure hearts. For Catholics of this
time, the pure heart must be he who endeavors,
by any means whatsoever, to please Protestants.

The order was also very simple: It was abso-
lutely forbidden for Protestants to convert to Catholi-
cism. And I had this point very much at heart,
because conversions had attained an accelerated
pace. I had it specified everywhere that the great
miracle could not occur if Catholics kept on accept-
ing the conversions of Protestants. I let it be known
clearly that God was to be left free in His
movements.

And I was listened to and I was followed. I,
and not their God, was performing miracles.

I shudder with joy even to this day This seems
to me to have been one of my great successes

8

How The Ambitious One Who

Thought Himself Stronger Than All

Meets "Raven Hair" And Fears

His First Weakness

At the end of two years of seminary life, I was
seriously asking myself if I could keep it up.

The will that exercises itself alone is not always
sufficient, and I was very young to feed myself only
on my hatred.

Nevertheless, I saw this hatred increase; and
at first reserved for God, it now extended to all
of my surroundings. If only they could have guessed
to what degree I hated them all. Even today, I
admire myself for having been able to tolerate them.
Surely, I am and remain a loner. If sociability is
not indispensable to me, on the other hand, a small
oasis of human warmth was lacking in my youth.
In fact, I had only my professor of singing, whom
I visited every Saturday. On certain matters we

54

The Ambitious One 55

understood each other without having to spell things
out, tut he never knew the reality of my mission
in all its extensiveness.

The marvelous thing about it was that I could
really relax at his house. Without him, I might not
have had the strength to resist.

Happily, this writing will never be published,
t is not a good example to my comrades.

for it

I had also received the order to accept certain
invitations to worldly affairs. They came to me with-
out my knowing why and how they reached me.
I was therefore obliged to obey. I never dared, when
I wrote to the Uncle, to ask of him the value of
these deeply frivolous occupations.

Anyway, he knew my disgust for this kind of
thing, and he already had told me that it would
do me some good to know the ways of the world.
Let us admit that, but I never made any useful dis-
covery there.

One evening, I was assisting at a grand recep-
tion that was particularly brilliant. My gaze fell upon
the profile of a young girl, and, suddenly, all that
surrounded her vanished, my own senses included.

She had a long neck, more slanting than the
tower of Pisa, a very large and black hairdo that
I would have liked to dishevel, and a childlike and

56 A A 1025 — Memoirs of an Anti-Apostle

at the same time wilfull profile. I looked at her
breathlessly.

It was as if the two of us were alone, although
she did not see me. I was yelling at her interiorly
to turn her head around a little, in order that I
could steal a look at her, but she did not do so.
I do not know how long my ecstasy lasted, but I
was brought back to earth by an unknown young
man. He had understood all, maybe better than I
did. He was good-hearted, since he said to me: "Do
you wish me to introduce you to Miss X?" He knew
me by name, but mistook me for a university stu-
dent. In all this social life, no one could recognize
me as a seminarian.

A little later, this obliging young man
introduced me to "Raven Hair." (I will never give
her another name).

I had recovered my calm, thanks to a discreet
breathing exerice.

Nevertheless, I was now a different man, totally
different. One hundredth of a second had sufficed.

During the evening, I did not try to under-
stand what was happening to me. I was too busy
enjoying those new feelings.

I spoke with "Raven Hair" for a few moments,
moments during which I could not "eat" her all

The Ambitious One 57

up, because what was dominating my inner self was
the desire to take this young girl all for myself and
to hide her in a small house, far from all, a little
house in which she would promise to wait for me.
She had very large dark eyes that looked at you
with an embarrassing seriousness.

And when she was invited to dance, I had to
hold both my hands behind my back in order not
to kill the one who took her away from me.

Dancing is a diabolical invention. I do not
understand how a man can tolerate his wife dancing
with another man.

I looked at her waltzing; her dress was mar-
velous, but my eyes were as if hypnotized by her
bent neck, which seemed to present itself to the
axe of an executioner.

I do not know why this young girl seemed des-
tined to die a violent death. This feeling increased
the fury with which I would have liked to snatch
her away from all those people.

What was she doing in the midst of all these
fools? What was her occupation in life?

I must succeed in getting her to wish nothing
else but to wait for me. Any means would be good
to attain this end. She belonged to me, that's all.

58 AA 1025 — Memoirs of an Anti-Apostle

But she left with an aged couple whom I did
not know. How could I manage to see her again?

She did not pay attention to me, only maybe
at the last second when her look met mine.

What did this look mean? Can you find out
how to meet me again?. . .Maybe. . .in any case,
I did not bother any further about what she could
think. I had taken the decision of directing her
thoughts because I considered that she belonged
to me forever.

That she would not agree to that would only
be an amusing challenge.

I knew her name and nothing else, I entrusted
my singing professor with the task of finding her.

This affair seemed to amuse him considerably.
He even said to me, "So you are becoming more
human?" I could not understand what he found
to be inhuman in me, and I was somewhat vexed
by what he had said. He did not want to explain
himself. His efforts were lengthy and I had to calm
myself down by working with a tenfold zeal.

It was during those days that I launched on
the market (we could almost say) the program that
would allow Catholics to be accepted by Protestants.

Catholics had hoped too much for the return

The Ambitious One 59

of Protestantism to the fold of the Mother Church.
It was time that they should lose their arrogance.
Charity made it a duty for them. When charity is
at stake — I pretended, laughing up my sleeve —
nothing wrong can happen.

I prophesied with assurance — so that this would
be repeated in the same tones — the suppression
of Latin, of priestly vestments, of statues and images,
of candles and prie-dieu (so that they could kneel
no more).

And I also started a very active campaign for
the suppression of the Sign of the Cross. This Sign
is practiced only in Roman and Greek Churches.
It is time that the latter take notice that they offend
other people, who have as many qualities and as
much holiness as they have. This Sign, and also
genuflections, are all ridiculous customs.

I also prophesied (and we were then in 1940)
the disappearance of altars, replaced by a completely
bare table, and also of all the crucifixes, in order
that Christ be considered as a man, not as a God.
I insisted that Mass be only a community meal,
to which all would be invited, even unbelievers. And
I came to the following prophecy: Baptism for the
modern man has become ridiculously magical.
Whether given by immersion or not, Baptism must
be abandoned in favor of an adult religion.

I searched for the means of suppressing the

60 AA 1025 — Memoirs of an Anti-Apostle

Pope, but I could not find the possibility of doing so.

As long as we would not say that the play on
words of Christ, 'Thou art Peter, and upon this
rock I will build My Church, and the gates of Hell
shall not prevail against it," was invented by a zeal-
ous Roman (but how can we prove that — it is not
enough that this were possible), a Pope would always
be in power.

I consoled myself by hoping that we would
surely succeed in making him look foolish.

The important thing was to cry out against him
every time that he started something new and even
when he revived old customs too hard to be
followed.

Moreover, all that is permitted among Protes-
tants, even if only in one sect, must be authorized
among Catholics, that is, the remarriage of divorcees,
polygamy, contraception and euthanasia.

The universal Church, having to accept all reli-
gious and even the unbelieving philosophers, it was
urgent that Christian churches should give up their
own proprieties. So I asked them to perform an
immense cleaning out.

All that excited heart and mind to worship an
invisible God must be unmercifully suppressed.

The Ambitious One 61

One must not believe that I ignored, as do some
whom I will not name, the power of gestures and
of all that speaks to the senses.

A thoughtful mind would have noticed that I
was suppressing all that is lovable in a religion which
is, on the other hand, quite strict.

To leave them severity was a nice enough trick.
I would secretly insinuate that this cruel God might,
after all, be a human invention — a God cruel enough
to send His only Son to be crucified!!! But I had
to be careful that my hatred did not appear in my
writings.

As I was overjoyed with these orders and
prophecies, my singing professor had me called on
the phone. He had found her and was inviting me
that same evening to a concert where I could see
her again.

Happily, I easily got permission to go out. I
had a very nice voice and churchmen were always
lenient toward musicians.

I saw her again — more beautiful than the first
time — so beautiful, so beautiful — how not to become
crazy?

She readily consented to come for a cup of
tea on the following Saturday at the house of my
singing professor.

62 AA 1025 — Memoirs of an Anti-Apostle

I pretended to reside at a University Center.
My singing professor bore the name of Achille and
he asked me to call him Uncle Achille.

I understand that he wished thereby to give
me the illusion of having a family. But I was not
very grateful to him for that because his attitude
revealed to me that he hoped to see me think seri-
ously of getting married.

How could he have such absurd thoughts? It
was a sign that he felt my lack of a priestly voca-
tion, but had absolutely not guessed the power and
seriousness of my socialist vocation.

To think of it, I saw that this incomprehen-
sion, a sign of my strength of character and of the
quality of my dissimulation, could only favor my
designs. To be a really great man, it is very advan-
tageous to appear to be ordinary and even dumb.
Those who show off before crowds are not those
who really pull the strings.

My "Raven Hair" seemed to enjoy herself at
Uncle Achilles house. I displayed all the charms
of my Slav temperament. Nobody had taught me
that little game, but I found out that it was
instinctive.

I must say that I took great pride in it.

The woman of my dreams wore, on that day,

The Ambitious One 63

a very simple blue dress and had around her neck
just one jewel, a large medal of the Virgin, called
the Miraculous Medal.

My eyes kept returning all the time to that
object and were scorched by it; I would have liked
to snatch it away from her and to throw it out the
window.

9

How An Anti-religious Zeal

Would Like to Drag "Raven Hair"

In Its Wake

I had to face the truth, I was simply in love
for the first time; in love like a poor chap whose
intelligence does not dominate his instincts. I saw
only one remedy: an always greater zeal for the
defense and the advancement of the great cause
of the proletariat. It was at that time that I launched
the grand campaign of Biblical dialogue. It aimed
at arousing Catholics to an assiduous and thought-
ful reading of God's word, insisting fully on the free-
dom of examination practiced by Protestants for four
centuries.

I showed that this liberty had given us many
generations of truly adult beings and masters of their
lives. By these very pious means, I excited Catholics,
therefore, to throw off the yoke of papism and the
Protestants to become the masters of this new
generation.

64

An Anti-religious Zeal 65

Although I gave to Protestants the dominating
position, I also weakened them, without giving their
pride the liberty to guess it. This weakening would
come naturally from the emulation of diverse sects.

In this contest, the Catholics could not act the
part of arbitrator, because they would be preocup-
pied only by the desire of reforming themselves.

It was child's play to persuade them that they
must implement a return to the sources and a bril-
liant modernization. I suggested that the zeal to
give us, in all languages, new Biblical translations
in modern style must not be slowed down. There
also, I noted a lively competition. I did not men-
tion the financial aspect of the problem, but the
number of translations allowed us to notice that
this aspect had not escaped the vigilance of
Churchmen.

The modernization of God's Word often allowed
the Church's obstinacy to diminish. And that was
done in a very natural way

Every time that a word seemed rarely used
and risked not being understood, it was replaced
by a word altogether simple — and, of course, always
to the detriment of the real meaning. How could
I complain about this?

Besides, these new translations facilitated the
Biblical dialogue upon which we laid great hope.

66 AA 1025 — Memoirs of an Anti-Apostle

For this dialogue would lead to sending Church-
men somewhere else, anywhere, so as to let laymen
be at liberty to act as adults. I also proposed inter-
confessional Biblical meetings. This was my real aim,
and moreover it could even go further, by adding
a benevolent examination of the Koran and of some
other oriental books. To forget "Raven Hair," I per-
sonally prepared many sessions of Biblical dialogue
by stressing the diverse aspects of some key
problems.

One of my preferred dialogues concerned the
Pope, because this personage is really an obstacle
for me. When I say "this personage," I mean also
the texts upon which his title is based. Those texts
are also as embarrassing for me as they are for the
separated Christians (as they say).

I am very grateful to the one who thought that
the word "prevail" has become incomprehensible
to modern man and has replaced it by "be able."

Instead of "the gates of Hell will never prevail
against it" (the Church), he has written: "The gates
of Hell will never be able to do anything against
it." This makes my Biblical dialogue meetings much
easier, at least in French-speaking countries.

Everyone notices very quickly that this
prophecy, which claims that Hell can do nothing
against the Church, is absolutely false, and every-
one breathes easier because thus vanishes this age-

An Anti-religious Zeal 67

old belief in a divine protection which would
definitely always favor the efforts of Catholics (and
by implication: never those of heretics!).

I like to launch my dialogues in the labyrinth
of the Old Testament. The Book of Genesis, all by
itself, is enough to make an honest man become
crazy. The older I grow, the more I notice that only
the faith of the coalman and the faith of a child
can survive in a world in which intelligence takes
priority over anything else.

I even have reason to ask this question: "Are
there any more coalmen, and above all, are there
any more children?"

It seems today, at least in the white race, that
childhood dies at birth and is replaced, I must say,
by small, quite annoying adults.

I do not know if I must rejoice over this. That
faith loses ground by it is all right, but will my faith
gain anything by it?

Many question marks arise here.

Not long after my third meeting with "Raven
Hair," France, her country, was invaded by Hitler's
soldiers and seemed to have put up only an imagi-
nary resistance.

On this occasion, I wrote a very nice letter

68 AA 1025 — Memoirs of an Anti-Apostle

to my proud girlfriend, in which I tried to console
her.

She agreed to take a ride with me in the coun-
try. She had an automobile that her uncle had lent
her. In fact, she was staying at the home of a brother
of her father. But her real family had remained in
France, right in the occupied zone.

She would have liked to return to her country,
a very human reaction which pleased me very much.
I liked this pride and this need to excel. How I
would have wanted to have her become my
colleague!

Nevertheless, I dared not come to the prob-
lem of faith, nor even to political problems. The
medal that she still wore today, on this fourth meet-
ing, put a whole world between us two.

While we were having tea in a charming estab-
lishment, which seemed reserved to lovers, a couple
made us a little sign of discreet friendship, which
filled me with anxiety. The man was the brother
of a classmate of mine. I had been invited into his
family, and he knew me well. How could he forget
that I was a seminarian? I could not hope that much.
The young girl in his company was a cousin of
"Raven Hair."

I was furious and my girlfriend noticed it. She
offered to introduce me to her uncle and aunt, so

An Anti-religious Zeal 69

that I could quietly and naturally visit her at her
home, or rather, their home. I thought of asking
her, "Under what title?" As betrothed? ... How
could I tell her that I wanted her all for myself,
but that I would never marry her? No, I was riveted
to Catholic celibacy in order to serve the cause of
the proletariat.

If she could have understood my aspiration,
it would have been marvelous, but I dared not even
to broach the problem to her. And yet, I could then
have gone to visit her at her residence. It would
have been sufficient that she accept an obscure part.

She noticed that I was not enthusiastic over
the idea of being introduced to her family, and she
left offended by that. It was not a first quarrel, but
a first serious misunderstanding. I did not have
enough money to rent an apartment, nor even a
studio. The Party would not allow such squander-
ing because it is a grievous bourgeois defect.

On that day we almost separated coldly. Both
of us felt that some unknown forces were leagued
against us and our newborn love. There was no need
of talking to feel that. Moreover, I was asking myself
if, like other young girls, she were only prompted
by the desire to get married. A legitimate desire,
of course, and I did not reproach her for it, but
on this occasion, a very disastrous one. I therefore
bid her farewell with subtle coldness and without
having foreseen the next meeting.

70 AA 1025 — Memoirs of an Anti-Apostle

She replied with a slight shrug and walked
slowly away.

I remained without stirring, my eyes resting
upon her white neck, which bent under the weight
of her too-heavy hair — and also her too-sad thoughts.
As I remained motionless, she turned around and
looked at me. About ten meters separated us. Then
I saw this marvelous thing: she was returning —
very slowly, her eyes on my eyes, she was return-
ing, she was returning to me. When she was very
close to me, she lifted her hands slowly and laid
them on my shoulders. She kept on looking at me,
and I did not move. Then she continued her ges-
ture by touching my lips with her lips. It was the
first time that I kissed a woman.

10

How A Simple Medal Is Allowed

To Play A Part As If It Had

Some Kind Of Right Over The Men

Whom It Encounters

Happily, at the very beginning I had rented
a post office box, of which Uncle Achille had the
key A post office is very useful when one refuses,
without seeming to do so, to give one's real address.

A few days after this kiss, the memory of which
would wake me up every night, I received a mar-
velous letter from "Raven Hair." She wrote to me:
"So that I may continue to paint seriously, my uncle
has rented a small shop for me. I am expecting you
to come there and have tea with me Saturday."

At that time, I quit singing and passed all my
Saturdays at her shop. My girlfriend even made a
portrait of me. To tell the truth, I must say that
she had a real talent and that I was filled with pride
by the masterful way with which she had

71

72 AA 1025 — Memoirs of an Anti-Apostle

represented my personality. In that portrait I could
better find out what I was for her. Without lying,
I was much more, in her eyes, than a charming
prince. I was more of a conqueror, more manly. . .
with maybe a secret inkling of cruelty. I asked her
how she saw my character and if she really sus-
pected me of having secret and quite disturbing
defects.

She seemed to become indignant over this. I
told her, "Yet, this portrait reveals a conquering,
a proud spirit with a secret sparkle of cruelty." She
was dumbfounded and told me that I had too much
imagination and that, on the contrary, she had
wanted to represent what I was for her, that is, the
ideal man . . . and how could an ideal man have
secret defects? I then asked her what were my
apparent defects, since I had no secret ones. She
replied to me with a bewildering foresight that it
was a certain taste for the "ivory tower."

To gain her forgiveness, I assured her, and it
was the real truth, that she was always with me
in my "ivory tower" She answered me that she had
no doubt about that, but that it was a presence
that I alone could perceive and that she could feel
only an absence. How to conciliate my desire to
have her all to myself and that of not being able
to be everything to her?

She asked me what obstacle prevented me from
being receptive and open. I hesitated a long while,

A Simple Medal 73

and I decided to risk everything with her by point-
ing at the medal that she wore on her neck. She
looked at me with great surprise. "Don't you have
the Faith?" she asked simply. I said, "No," without
adding anything else.

She implored me to explain the effect that the
medal produced on me. I answered her, "It is an
obstacle in the sense that it represents something
which we will never be able to love together." While
she was thinking this over, I insisted, saying: "More-
over, it seems on purpose to come between us two
in order that we might never belong to one another."
Then she took off the medal and gave it to me.
I put it in my pocket, asking myself what I would
do with it. I believe it was made of gold. I would
have liked to have it melted and to have something
else engraved on it, but this was impossible.

By this gesture she had united our two desti-
nies in a very strange manner. She was tactful
enough not to ask me what I was going to do with
it. In the following days I had some anxiety about
this subject. I had the temptation to get some infor-
mation about this thing, which bore the qualifier
"miraculous," not that I could believe that this orna-
ment had the power to perform miracles. Accord-
ing to me, nobody performs miracles. Those that
are narrated as such are either invented or will later
be scientifically explained. Nevertheless, I read that
this medal was reputed to have brought back
unbelievers to the Faith. I did not believe in the

74 AA 1025 — Memoirs of an Anti-Apostle

reality of this fact, nor even, of course, in its possi-
bility, but I feared that my dear friend had this hope
in her heart, which destroyed for me the gesture
of giving it to me, of sacrificing the medal for me.
On the contrary, in this new light, she had not made
a sacrifice. Was I stupid to such a degree? Was it
not also stupidity to be tormented about this? A
few months later, while we were both bent over
her latest sketches, in front of a wood fire fostering
calmness, I softly asked her this question: Had she
not given me her medal in the hope of converting
me; was it not just the opposite of a sacrifice? She
snuggled in my arms and answered me: "I never
lie; surely I want that medal to bring about your
conversion. I ask that favor every night and morn-
ing, my poor Dear, and also many times a day, maybe
at every quarter of an hour." I did not know what
to answer.

I feared nothing from this medal and her
prayers; for me they were mere childishness;
nevertheless, I suffered as if I had been defeated.
For, on my part, I wanted her, with all my strength,
as my colleague, and without the medal. What was
it between us? The more I thought it out, the more
I saw the logic that the man should win, at least
in such a strong and burning love like ours. But
I said no such thing. Nevertheless, I knew that she
could not be all mine until she thought like I did.

It was not a matter of pride but because I had
to explain to her why I could not marry her. If she

A Simple Medal 75

had shared my ideas and had been willing to help
me in my mission, she would have acceded, I think,
to living with me very secretly in a marital way.
Not only could I never get married, but I must
also appear to be altogether virtuous.

One winter evening, while I was drawing the
curtains and she was serving tea, I thought that
I had pricked myself with a pin forgotten in the
tassel. I looked more closely and found that it was
a very small medal, of white metal, I suppose of
which the rather coarse ring had a defect which
pricked. It was the same kind of a medal, only much
smaller.

When I turned around, she was watching me.
She had understood. "So the curtain also needs to
be converted?" said I with bitterness. "Don't be
absurd and mean," she answered me. "It is just
because I am not absurd that I wish to understand
what you expect from this talisman." She became
angry and her face turned completely red. "It is
not a talisman." "Then what is it?" "An act of Faith."
"A Faith in what?" "Not in what; in whom ... in
Her, the Mother of Jesus Christ." (If I use capital
letters, it is because she spoke with capital letters).

I did not wish to continue this useless conver-
sation; I remained silent. She kept on talking in
very low tones: "One must believe that metal, wood
or paper has not the least importance. I know that
it is this aspect of the issue which appalls you. In

76 AA 1025 — Memoirs of an Anti-Apostle

fact, a medal is only a simple way of exteriorizing
one's faith, and not only of exteriorizing it, but also
of increasing it. The fact of always carrying this
medal on myself and of having it in the house where
I work incites me to pray more often to her who
gave me Jesus Christ."

Thus she had not really sacrificed her medal
for me. She possessed many others. I do not know
what prevented me from raping her at that very
moment. She will never know how close she came
to it. There followed a lengthy silence. I was trem-
bling with anger. I would have liked to cry out my
hatred. But I only said, "You are mine and I cannot
tolerate that you love something more than you love
me." "How strange you are! These two cannot be
compared. All that is religious belongs to another
domain. It is neither a matter of intelligence, nor
heart." "Then, what is it?" I asked with impatience.
She answered softly, "The immense domain of the
Supernatural." "I know nothing about it." "I thought
so," she said with her smile, which I cannot resist.
Is she aware that she dominates me solely by her
smile?

At certain moments it seems that there is noth-
ing but this strange power over me. Her smile is
slow. One has time to see it come. Her lips open
with much softness and such slowness that each
time one asks himself if it will develop fully. When
the brightness of her teeth appears, one feels filled
with joy, as in my case. I then abandon myself to

A Simple Medal 77

the benefit of this delightful tenderness. It is what
I did at this moment when I needed a quieting
comfort.

Then she asked me the strangest question of
all. She said to me, "Why do you not want to marry
me?" I had never said that I did not want to marry
her. But "Raven Hair" seemed to possess a certain
gift of divination, a gift that sometimes scares me.
What did she really know about me? I answered
her: "I do not wish to get married, but I cannot
tell you why." She let out a little sigh and said to
me, "Is it because I believe in God?" Women are
strange; they can pass from childishness to divina-
tion. My mother was like that. I answered, "A couple
must love the same things. It is in fact the greatest
obstacle." She smiled again and said, "I will never
love anvone but vou."

11

How The Destructive Work
Seems To Make Great Progress

Although It Runs Against
Ridiculously Childish Obstacles

At that time, I showed great energy in destroy-
ing the Marian cult. I insisted greatly upon the dif-
ficulty that Catholics and the Orthodox caused
Protestants by keeping up their numerous devotions
to the Virgin Mary. I pointed out that the dear Sepa-
rated Brethren were more logical and wiser. This
human creature, about whom we know almost noth-
ing, becomes in our Church in some way more
powerful than God (or, at least, more gentle). On
this account, I defended the rights of God with
much amusement. I stressed the fact that many Pro-
testants believe that Mary had other children after
Jesus. Do they believe that her virginity was
safeguarded at the birth of this First Child? This
is difficult to say. But, in all this, it is hard to deter-
mine the exact beliefs of these different branches
of Christianity. In fact, each one believes what he

78

The Destructive Work Runs Against Obstacles 79

wishes. Nevertheless, it is relatively easy to know
what they dislike.

I therefore advocated the suppression of the
Rosary and of the numerous feast days reserved to
Mary. My missal numbered twenty-five of them. To
these may be added certain regional feasts. And,
also included in my project, is the total destruction
of medals, images and statues. Much work in sight,
but it was worthwhile.

But, I did not see how I would be able to sup-
press Lourdes and Fatima — and some other pil-
grimage places of minor importance. As for Lourdes,
it is terribly annoying; it is an open wound in the
hearts of Protestants. Never could the Universal
Church take root as long as this place of pilgrimage
would every year draw several million individuals
of all races. I made a special study of the Lourdes
phenomenon, but this extensive undertaking did not
lead to much discovery — just enough to show that
there was a serious enough difference between
primitive testimonies.

One spoke of Bernadette's fainting and of being
pursued by the apparition up to the place where
she was residing — a mill, if my memory is correct.
The other denied this fact. The child herself did
not acknowledge it. One could say that she had
forgotten it, but this did not appear to be serious.
I detest propaganda that is based on lies. I know
very well that the Party approves lying when a

80 AA 1025 — Memoirs of an Anti-Apostle

greater welfare is at stake, but for my part, I prefer
dignity. I thus feel stronger. I even feel that I exceed
those of my Party who have made use of lies. I
believe that it is always possible to succeed by only
playing with truth. It is sufficient to know how to
interpret the useful aspect of each truth. Thus, I
may say that my mission has its foundation on this
command of Christ: "Love one another." Simply,
I was directing the charitable regard of the whole
Church for the branches of Christianity deemed
heretical. By listening to me, they disobeyed the
Apostles, but in general, they took no notice of this.

Another difficulty was that, to dethrone Mary,
it was necessary to suppress Christmas. But
Christmas has become a feast of joy, even for
unbelievers. The latter cannot even explain why and
how it is so. It has to be noted that peace and joy
are very desirable, good things. On the other hand,
it is consoling to note that if Jesus of Nazareth is
not the Son of God, His Mother is of no impor-
tance. It is not even worthwhile to know her name.

And for him who wishes to keep on admiring,
with just reason, the greater part of the moral teach-
ing of Jesus (whom I accuse of being revolution-
ary), it becomes ridiculous to venerate the childhood
of the said Jesus. What is this little baby born in
a manger? What does it change? It is to be noted
that, whereas Protestant Christians do not believe
generally the virginal birth of the Prophet Jesus,
seven hundred million Moslems have adopted this

The Destructive Work Runs Against Obstacles 81

dogma through their Koran. Which, we must real-
ize, obliges half of humanity to venerate this young
woman. Surely something very odd . . . Nevertheless,
the oddest thing is the fact that Moslems consider
Jesus only as a Prophet, and a lesser Prophet than
their Mohammed, who was born in an altogether
natural way.

Human oddness has no limit. All this
strengthens my conviction that to deny the virginity
of Mary is the safest way to transform Christians
into disciples of a man who would not at all be
God. Who does not see how useful it is to kill Jesus
of Nazareth before killing God?

The Gospels and Epistles, in fact the whole
New Testament, become the word of man, and of
course, each one could chose in them what he
wishes, criticize what displeases him and deny what
is exaggerated . . . Such is our goal. Whereas in the
Orient icons represent the principal devotion to
Mary and are today in all of Russia hidden or
destroyed, in the Occident the Rosary is very popu-
lar. This devotion, which professes to honor fifteen
so-called Mysteries, must be vigorously destroyed.
It is capable, all by itself, of maintaining and
propagating the faith in a Triune God.

As for all other things, it will be necessary to
make all those who keep on reciting the Rosary
feel guilty.

82 AA 1025 — Memoirs of an Anti-Apostle

Such is the summary of the orders which I
sent throughout the world at the time when, in
my seminarian's room, I had hung up on the pic-
ture of the one I could never marry, the medal spo-
ken of as miraculous. Anybody would have thought
that I was asking for a miracle; whereas instead,
I wanted to fortify myself in my hatred, which how-
ever was not petty.

On the following Saturday "Raven Hair" could
not receive me; they had just gone on a Marian
pilgrimage. My anger was equalled only by my
amusement, for surely it was for my conversion that
the poor little girl had gone to all this trouble. I
went to exercise my voice, which I had neglected
to do these last weeks. My friend Achille was
altogether delighted. I could not refrain from tell-
ing him the whole story about the medal. I was
dumbfounded by his answer. He told me, "Beware!
All that is said about that medal is true. If you have
it in your room, you are in danger." I asked him
if he had a fever. He pretended not to hear, but
the very sight of this medal made him sick and
he could never bear its presence without becom-
ing wild. The human heart is an incomprehensible
chasm. That my old professor — an ardent Commu-
nist— could speak in such a manner worried me
greatly. For the first time in my life, I had doubts
about the success of my mission. I felt frightfully
unhappy, and I then stopped to think that this work
was my only reason for living, my only love. I knew
it theoretically, but on this day I learned it in the

The Destructive Work Runs Against Obstacles 83

suffering of my mind, disgusted by the stupidity
of man's heart.

I wanted to discuss it with him, but to no avail.
Achille answered me: "I believe in nothing — neither
in God, nor in the devil, much less in the Virgin
Mary — but I am afraid of that medal; that's all."
"But, do you believe that it could convert you?"
I cried out, shaking him by the shoulders. He said
to me, "Surely not, but I'm afraid; that's all." "But
do you not see the stupidity of this fear? Don't you
see that it would be honorable for you to overcome
this childish fear by placing this medal prominently
in your house?" He did not answer, so I insisted.
With weariness, he said to me, "Let's talk about
something else." "No, I will pursue this matter to
the end, for it is the future of humanity which is
at stake in what you believe to be only childish-
ness. What will become of Communists if, like you,
they remain secretly terrorized by an icon or a
medal? What will they become? Think."

He did not want to think. It was therefore up
to me to do so in his stead, because for me it will
always be impossible to remain passive in the face
of defeat. Every difficulty excites me and is stimulat-
ing to me.

In the face of his obstinacy, I left, slamming
the door, but I knew very well what I was going
to do.

84 A A 1025 — Memoirs of an Anti-Apostle

On the following Saturday, before going to visit
"Raven Hair," I went by Achilles house with a ham-
mer, a nail, the medal and its chain. Without allow-
ing him to discuss it, I went straight to his bedroom.
I hammered the nail at the head of his bed, where
the crucifix is often placed, and I hung on it the
Miraculous Medal.

The following Saturday, Achille had moved away,
and I never knew what had become of him.

This disappearance was a great inconvenience
for my activities, at least until Achille could be
replaced. Upon leaving, he had returned to me the
medal and also the key to the post office box.

12

The Catechism Of The

Year 2000 And A Poor

But Zealous Student

During that year, I worked hard on the com-
position of a new catechism which would suit the
Universal Church, such as I wanted to see estab-
lished in the whole world. Shaping the minds of
young children is a vital necessity for all doctrine
that has self-respect. To teach atheism from the out-
set of childhood is important because the mysteri-
ous part of religious doctrine leaves a certain
nostalgia, except in truly superior beings, to whom
I belong. But it would not be honest on my part
to deny that many atheists are not altogether frank
with themselves. No one likes to acknowledge his
weaknesses; it is why one must endeavor never to
be weak. Moreover, the strong must give to the
weak — who are a majority — a solid support which
can prevent them from tripping. In the light of reli-
gious doctrines, it is wise to consider each man
as handicapped, at least to the end of this twen-
tieth century.

85

86 AA 1025 — Memoirs of an Anti-Apostle

It is altogether reasonable to hope that the cure
will be at hand for the year 2000. A certain num-
ber of words must be banished completely from
the human vocabulary, and the best method is to
be sure that children never hear these words.

That is why it is much better to compose a
new catechism than to hope for a simple suppres-
sion of all religious teaching. . . No, this will be pos-
sible only in two or three generations.

For the moment, one must play with the
phenomenon that "Church" equals the "Meeting
of friendly brethren of the whole world." This cate-
chism will therefore be one of that friendship which
will replace the antiquated Christian charity.

The word "charity" must absolutely be
banished and be replaced by the word "love," which
allows you to keep your feet on the ground and
even to play all kinds of ambiguous games without
seeming to do so.

I must say that I have always had and continue
to have great respect for the underlying and even
subterranean power of ambiguous interaction when
it is in hands worthy of it.

While I was preparing this new catechism, I
took note of all that must be gradually modified
or suppressed in the actual teaching. I also felt the
burning desire to have "Raven Hair" share my con-

The Catechism of the Year 2000 87

victions. It was she who made it easy for me, by
describing to me her pilgrimage and the so-called
"miracles" performed by the Holy Virgin Mary.

I explained to her that all these religious
phenomena, whatever they are in reality, were the
fruit of her own creation. She vehemently denied
this. I said to her: "All that you can neither see
nor feel is the result of your creation, and I do
not understand why this angers you." "You do not
see it because you do not know that my entire faith
has been revealed to me and comes from Heaven.
I would have been completely incapable of invent-
ing all that." "You have not invented this yourself;
that is true, but you are imitating your ancestors;
that's all." "No," she told me, "it is more than an
imitation." I calmly explained to her that, for exam-
ple, her belief in the Real Presence of Jesus Christ
in the Eucharist produces this presence according
to the strength of her faith, but for anyone who
believes in nothing, nothing is produced. She would
not admit this and, on the other hand, it was impor-
tant for me that, following the example of Protes-
tants, she should take this course. The real aim that
I took pains to hide from her was the suppression
of all faith, but before that I had to have her go
through this intermediate stage. I proved to her by
the Gospels, and especially by the cures effected
by Christ for which the faith of the sick person
is always required, that this said faith was in reality
what performed the cure. But she was as stubborn
as a child, pretending that Christ had wanted to

88 AA 1025— Memoirs of an Anti-Apostle

arouse faith, this being a greater blessing than a
corporal cure. I explained to her that nothing reli-
gious exists outside of creative faith, and that is
why it is absurd to baptize babies, that we should
wait until they come of age, and that Baptism could
be suppressed someday as a magical action of a
rather childish past.

She started to cry and told me that we should
stop meeting for awhile. I agreed willingly to this
because I had in fact much to do and I thought,
moreover, that a separation might render her more
docile, because women do not bear grief as well
as we men do.

As for me, I was too much attached to her and
I was proud to prove my strength of character. I
obtained permission to follow two courses at the
University, which allowed me to introduce myself
in that circle without revealing my being a
seminarian.

The Director had authorized me to dress in
lay clothes every time that I thought it necessary.
He seemed even to admit that the cassock had
become anachronistic. We understood each other
almost without speaking, knowing very well that
the modern priest would be altogether different from
his predecessors.

It is a truism to repeat that one must be in
accord with his time. For my part, I figured then

The Catechism of the Year 2000 89

that the Church was quite backward. To me it
seemed easy to prove that since the Council of Trent
it had not moved forward at all and that it should
therefore make up for lost time.

I was also obliged to replace Achille, because
I could not myself go to the post office box and
I could not code my correspondence either. I did
not have time to do it. I needed a reliable man,
and in time of war it was hard to find one. At last
I received the order to contact a professor of the
University, which at first sight seemed to be a prac-
tical move. But when I saw the old fellow, I was
disgusted. I have a sure flair for judging people.
This one reeked of treason. I nevertheless gave him
the key to the post office box, but decided to refer
the matter to higher authority before giving him
works to be coded. Unhappily, I received the order
to obey without discussion.

I worried very much over this, and I decided
to find a second correspondent to whom I would
entrust the same work; thus, it would be easy, at
least after the war, to make comparisons.

I almost came to the point of hoping that my
suspicions would be right, first of all for the plea-
sure of being right, but especially to compare the
worth of my two correspondents to whom I would
entrust two different texts on the same subject and
bearing the signature AA-1025. If the professor were
a traitor, he had to be careful to introduce very

90 AA 1025 — Memoirs of an Anti-Apostle

prudent transformations to my texts, unless he
thought that he could take advantage of the war
to destroy all my work. Whatever the case, I had
good reason to hire a second correspondent.

I found him among the poor students. He was
a bit hot-headed, but his zeal suited me. I let him
understand that he might hope to have a bright
future with us. It is not the custom of the Party
to excite the egotism and avarice of man, but I had
to see to it that a sensible calmness should develop
in this young man. When I was through settling
this matter, I was strongly tempted to see "Raven
Hair" again. I cared too much. This was not fitting
for a militant Communist, still less for a future Grand
Chief of the Party. I had already gone through three
years of seminary life; only three more remained.
After that, everyone agreed that I would be sent
to Rome to undertake higher studies. Then I think
I would myself become a professor, probably a
professor in a seminary.

Those are key positions in the Church which
afford one the possibility of forming patiently an
altogether new clergy who will have nothing in com-
mon with the old one, except the name.

My life was already all mapped out for me, and
I did not desire another one. But I must admit to
myself that a particle of sand, as powerful as a rock,
had intruded itself into the gears. If only I had been
endowed with a frivolous character, I could have

The Catechism of the Year 2000 91

considered "Raven Hair" as an hygienic pastime.
But I was not even her lover. I did not want to
be, as long as she did not share my dearest convic-
tions. For me, the union of man and woman must
be total, or it does not exist. Only the union of
hearts and minds can allow the union of bodies;
otherwise, it is prostitution.

I found myself to be in the following absurd
position — to be the man who was endeavoring to
destroy all religions on earth and to be unable to
convince a young girl twenty years old. I knew that
I should leave her. I did not forget that the Uncle,
in his Russia which was at war, would not be happy
if he knew all this. And I also thought that I was
not watched so closely as in time of peace.

But the height of my distress was that there
was something that I had not the courage to do.

13

How The Apostles' Creed

And The Seven Sacraments

Are Severely Censured

While working on my new catechism, which
could be called Catechism of the Religion of Man,
I noticed that it would be a wise thing to prepare
a series, portioning out each time the modifications
and restrictions, in order that minds would grad-
ually get used to it. The first edition must modestly
suppress two articles of the Apostles' Creed.

First, to replace the word "Catholic" by
"Universal," which means the same thing. But it
is very important that this word "Catholic" should
not offend Protestant ears and would not incite the
faithful of the Roman Rite to believe themselves
to be Super-Christians.

Afterwards, to bluntly suppress the cult of the
Saints. The Saints must disappear before God does,
although it is much easier to kill God than His
Saints. For the time being, I would proceed as fol-

92

The Apostles' Creed 93

lows: First, suppress all the Saints who have not
been formally approved and also those who did not
have significant success. Suppress also all those who
helped to fight against the Reform, because they
have nothing to do with our present epoch, in which
Unity concerns all hearts.

Later, it would be particularly crafty to demand
discreetly, with great emotion and crocodile tears,
the rehabilitation, then the beatification, and even
the canonization of the greatest heretics, especially
those who have shown a burning, a devouring and
explosive hatred toward the Church of Rome. It will
be better at first to launch a few "trial balloons" with
Luther, for example; and if there is no reaction on
the part of Catholics — I mean, if they are not
offended — then this aspect of our activities will play
a little solo, with prudence and modesty, at regular
intervals, and then increasingly more frequently
Next, we will proceed to suppress Judgment, Heaven,
Purgatory and Hell. That is even easier.

Many are well disposed to believe that the good-
ness of God surpasses every offense. All we have
to do is to insist on this goodness. A God whom
no one fears quickly becomes a God about whom
no one thinks. Such was the end to be reached.

After this, the Ten Commandments of God
could be kept, but the Six Commandments of the
Church should be suppressed. They are ridicu-
lous. . .ridiculous. . .

94 AA 1025 — Memoirs of an Anti-Apostle

Here, I allow myself to interrupt Michael's
memoirs, because I feel too much like speaking. I
do not know what the Editor will think of it. Maybe
he will take a big red pencil and, while crossing out
my impertinent reflections, he will say to himself:
"Does this woman without talent imagine that I will
let her put her two cents in the very middle of a
text that does not belong to her?" That is what prob-
ably will happen, and no one will ever know but
myself

But if the red pencil has not yet been put to
work, I must say that I feel responsible for this pub-
lication and that the Six Commandments of the
Church, which have been taken away from us under
pretext of giving us the noble liberty of sanctifying
ourselves according to our tastes, also carry a heavy
responsibility, if I am allowed thus to express myself
I do not like to complain, I do not like those who
are satisfied to moan, and I do not like those who
have the soul of a slave (that is, I only mean to say
that I am not attracted by that kind of people), but
the Six Commandments of the Church were our
friends. To believe that we obeyed them just because
we thought that by doing so we would automati-
cally gain an eternity of supernatural happiness is
surely almost insulting.

But I, who am only a mere nurse, accustomed
to remain silent, would like to say the same thing,

The Apostles' Creed 95

that the clergymen of this century try to make them-
selves disagreeable. Why? . . .it is something that I
cannot guess.

But it is a universally known fact that they are
endeavoring to impose upon us their innovations, as
if the latter came from their purely supernatural love
for their very dear and beloved faithful.

Thus, we the faithful, the lambs, would have
felt secret grief on seeing our dear priests exercising
their ministry at the foot of a high altar, with this
(for us), that worsening circumstance that they turned
their backs toward us.

It is strange, but they never guessed that we
knew perfectly well that they were speaking to God —
in our name, of course. No, they were moved (not
only women are artful) by our isolation and our secret
griefs, so they first came down to the level of the
communion table, and this only on great feast days.

The result was that, on those days, only the first
four rows could see something. And it is then, and
only then, that all the other rows felt abandoned.

After this, they put up an ordinary table at the
foot of the altar steps, and the former high altar
quickly became a vestige of a childish past and so
showy that it must be destroyed — in this century
in which man is about to be deified.

96 AA 1025 — Memoirs of an Anti-Apostle

Because the Blessed Sacrament could not be kept
on a table, they relegated it generally to an opening
rapidly carved in one of the side walls of the church.
Sometimes clergymen kept the Blessed Sacrament in
what was formerly the Tabernacle, which became
a small cupboard stripped of all that surrounded
it. Some of them said Mass and performed other
ceremonies with their backs turned toward the Blessed
Sacrament, something that formerly was strictly for-
bidden. But they looked at us and we could behold
them at our ease, and this was, it seems, much more
important, especially when they needed to blow their
nose.

On this table — called an altar and about which
no one knows if it has been blessed and if it holds
the relic of a martyr (as required by a long-standing
custom) — they placed a small crucifix.

When they found out that this meek Christ on
the cross had his back turned to us and was looking
only at them, they suppressed it, as well as the can-
dles and other accessories unworthy of such a scien-
tific century. It is their way of collaboration with
what is ordinarily called "mutation" which so desig-
nates all changes, noteworthy or not, and thus, by
this highly learned denomination, they place these
changes on a pedestal, which no one will dare oppose.

By always bending down paternally to our
spiritual needs, the clergymen of this century made
other discoveries.

The Apostles' Creed 97

Having noticed that Protestants (to whom they
vow special affection) do not kneel in their temples,
they concluded that we must desire to do the same,
hut for a different motive, for we were not yet ripe
to cultivate the desire of imitating the Protestants,
hut that we must certainly wish to he invited to imi-
tate our priests, who do not kneel while celebrating
the Mass. Thus they chose a few young colleagues
and gave them all authority over us, and also the
use of one or several microphones.

It was at the time when we had to put up with
"Sit-Stand; Sit-Stand" during the whole Mass, as mili-
tary commands being re-echoed and destroying all
desire for a humble and quiet prayer. . ."Sit-Stand,"
because "one does not come to Mass to pray," they
cried out at that time.

In ten years, we were well trained and our
trainers can now rest.

It seems that even they have taken a liking to
rest; at least, their last innovations confirm this
diagnosis.

In the first place, they have multiplied con-
celebration, in which only one man devotes himself
to pronounce all the words of the Mass. In general,
he chooses the shortest Canon, out of charity, I
believe, toward his colleagues, who are waiting for
the word "Amen" with a well-hidden impatience.

98 AA 1025 — Memoirs of an Anti-Apostle

Since our Masses have now given precedence
of honor to the three readings of the Bible, although
our culture does not allow us to understand a tenth
part of them, they only give to the sacrifice proper
(allowing that some of them still believe they are
offering a sacrifice) a minimum of time with a max-
imum of noise.

Those concelebrations allow all the other clergy-
men present, who have quickly passed a white alb
over their trousers, their shirts or their blazers, to
pronounce only the few words of the Consecration,
with outstretched arm (which, I fear, must tire them
a little). So these concelebrations enable them to
dream during all the rest of the ceremony.

To flatter the lay faithful and render them docile
to new future innovations, the readings of the Old
Testament and of the Epistles are very often
performed by some young man, or some prominent
person who does not know how to articulate, or
even by some pretty young girl with naked thighs.

I hope that the Editor and the readers of this
book will forgive a nurse, who usually restrains her-
self, those few lines in which any man with a heart
will read the grief which dictated them. Once more,
I beg your pardon and I will now allow the secret
agent to speak of a cause that tries to push the
Barque of Peter to shipwreck.

The Apostles' Creed 99

Concerning the suppression of the Command-
ments of the Church, we must praise the Christian
who has become an adult and who knows perfectly
well that God is too immense to be preoccupied
about seeing us eat meat or not on Friday. As to
the annual Confession, it would be a good thing
to replace it by a community ceremony in which
a priest will enumerate the most usual crimes against
the lower classes, because it is toward these sins
that the attention of the people should be drawn.
Private Confession is a waste of time. But on the
contrary, the ceremony that I am dreaming up will
condition minds and will produce excellent fruit.

But this requires a well-trained clergy As for
the obligatory Mass on Sunday, it will be well to
remark that modern man needs fresh air and green
fields, and that it is altogether desirable that he
go out to the country on Saturday and Sunday.

Thus, those who still care for a cult or a weekly
Mass could be authorized to choose Friday instead
of Sunday. Friday evening would be well-suited,
except for those who leave for the country on that
evening. Then, they would be allowed to choose
Thursday. Finally, what must take priority over any-
thing else is that each one will follow his own
conscience.

This method, invented by Protestants, which

100 AA 1025 — Memoirs of an Anti-Apostle

consists in obeying one's conscience, is of great excel-
lence. It does not permit giving orders that will
risk displeasing some, and it allows replacing these
orders by various suggestions which let freedom act
at ease.

Of course, all that concerns supernatural life
and grace will have to be suppressed. These are
dangerous notions.

Prayer, therefore the Our Father, will be
momentarily kept. But it will be very clever to oblige
Catholics to use familiar language with God, under
the charitable pretext of adopting, in all countries,
for the translation into the common language a ver-
sion in accord with that of the Protestants. It will
be an amiable manner to obtain forgiveness for four
centuries of arrogance.

If these new translations displease older peo-
ple, as it is easy to foresee, it will be all the better.

Afterwards come the Seven Sacraments, which
are all to be revised, all the more so because Pro-
testants only have two. All Christians of all denomi-
nations have kept Baptism, but for my part, it is
the Sacrament that I would like to see disappear
first. This seems relatively easy It is too childish
a Sacrament — almost as childish as the Sign of the
Cross and Holy Water.

I would start by deciding that Baptism would

The Apostles7 Creed 101

be conferred on adults only, and only on those who
believed that they could not do without it. I see
all that an intelligent man would derive from this.
Truly I do not know whence comes all that I invent,
but I am a man of genius. I feel genius coming
out through all the pores of my skin. Of course
the idea that Baptism erases Original Sin must be
put aside — that Sin is a pure literary invention. The
story of Adam and Eve must be told, but only to
be laughed at: it will be taught that Baptism is sim-
ply a sign of belonging to Universal Christianity,
that anyone can give it, but that everybody can do
without it. We must take advantage of this occa-
sion to sing the praises of the holy souls who live
in non-Christian religions. This would make them
feel guilty. Excellent idea.

Of course, the Sacrament of Confirmation,
which pretends to confer the Holy Spirit and can
be administered only by a bishop, must be vigorously
suppressed. This attitude will permit denouncing
the dogma of the Holy Trinity as offensive to Jews
and Moslems, as well as to certain new Protestant
Sects.

Therefore, it will not be necessary anymore to
consecrate Holy Chrism on Holy Thursday. All this
looks too much like magic.

It will be necessary to note that faith can very
well survive without ceremonies or other exterior
manifestations and that, in this case, it is a nobler

102 AA 1025 — Memoirs of an Anti-Apostle

faith. We must also insist very much on the emi-
nent virtues that are to be seen among pagans, Jews,
Moslems and Communists, because I have often
noticed that some Catholics are often ashamed that
there are more Saints in their Church than in others.

As for the Sacrament called Penance, it would
be replaced by a community ceremony, which will
only be an examination of conscience directed by
a well-trained priest, all of which would be followed
by a general absolution, as in some Protestant
Churches.

Modern priests will be rid of the unending
hours of confession and of the burden which they
represent. While writing this, I cannot prevent
myself from thinking about the unhappy seminary
professors — who are all dead at the time I write
this — and who bore until death, each for himself
in the sight of his God, the useless knowledge of
the danger that I represented for the future of the
Church.

These community confessions could take place
twice a year, at Easter and Christmas. Some young
priests will be trained by a solid Socialist formation
because it will be their aim, in the midst of a
detailed examination of social sins, to direct minds
toward Marxism.

The motives for contrition will be only the lack
of justice toward others. We will have to convince

The Apostles' Creed 103

all that the Christian is a man who has confidence
in man. Everyone will ask himself this question:
"Can others have confidence in me?" God will not
be mentioned in this ceremony, which will not be
called a Sacrament anymore (because this word must
also disappear from the vocabulary). Of course, no
one will talk any more about Indulgences. No one
will then know the exact meaning of this word. As
for the Sacrament of Extreme-Unction, we will have
to find another word for it. It will not be possible
to suppress it at the very outset of our reform, since
it concerns the very sick. Such a measure would
not be popular, but we will have to see to it that
the notion of eternal life, judgment, Heaven, Pur-
gatory or Hell be replaced by the sole desire to
be cured. After a while, people will notice that doc-
tors do not need the help of a priest in his profes-
sion of a healer. Nevertheless, I would willingly
choose the expression "Sacrament of the sick," and
to avoid the idea of eternal life, it would be allowed
to offer this Sacrament, even in case of a light illness.

On the other hand, I have no worry over this;
all these Sacraments will easily disappear. People
have no more time for all those things.

As to the Sacrament of Holy Orders, which
confers the power to exercise clerical functions, we
will evidently have to keep it. In our Universal
Church, we will need priests who will be teachers
of some Socialist doctrine.

104 AA 1025 — Memoirs of an Anti-Apostle

These priests will be able to establish feasts,
using folklore, for example, because people need
feasts.

But these feasts will be totally in honor of man,
without any reference whatsoever to a god.

Marriage is not a useless Sacrament, under con-
dition that it be only a family feast. We will have
to sweep away all those customs which advocate,
in some backward countries, that the religious mar-
riage, that is, Catholic, be the only legal form of
marriage. No, civil marriage should be the only one
required. Thus, this basely authoritative Church will
no longer be able to forbid divorce and the re-
marriage of divorcees.

I know very well that Jesus of Nazareth has
spoken in opposition to this opinion, but I have
already said elsewhere that we must know what
to choose in His teachings that is suitable to modern
man.

The indissolubility of marriage also is an obli-
gation which spurns the happiness of man. And
those who speak about the welfare of the child
ignore that the child will be much better off when
it will belong to the State.

And of course marriage will not be refused to
the priests who ask for it, not any more than the
Sacrament of Holy Orders will be refused to women.

14

How A Universal Church

Should Sing The

Glory Of Man

Before proceeding to a thorough study of the
Sacrament of the Eucharist, I sent my work to my
student correspondent and also to "Raven Hair."

The student was so enthusiastic about it that
he contacted me one day at the University to hand
me a series of articles. Blushing, he wanted my sup-
port to have them published in a good review. In
principle, we should not have talked together in
public, but I thought that on account of the war,
I could take some initiatives. To speak openly with
the student, to exchange documents, presented no
danger.

I felt so much at ease that, as soon as I was
authorized to follow two courses at the University,
I bought myself a motorcycle. I could thus abstain
from traveling in the company of one student or
another.

105

106 AA 1025 — Memoirs of an Anti-Apostle

The articles of the student were simply remark-
able. I could even have become jealous of him
because I am not a writer. But I saw at once what
an invaluable influence these excellently phrased
articles would have.

We were heading for an ideal collaboration;
I was producing the ideas, coldly presented in their
rigorous logic, and the student chose the most
remarkable ones or at least those which would
inspire his astute articles. To feel that my ideas were
sprouting and would soon bloom in literary flowers
excited my genius because, in this tandem, I was
the genius, the student was only the talent. I easily
found a review that, for a good price, regularly
accepted publishing the articles inspired by me. I
had them sent to all the countries not at war, in
order that they could be translated and circulated.
But I must admit that they did not have much suc-
cess until after the war. Having more confidence
in the student than in the professor imposed by
my chiefs, I rented a second post office box and
gave him the key. As he was well paid, he looked
upon me as a god and would have gotten killed
for my sake.

Since "Raven Hair" did not answer me, I sent
her regularly the student's articles, explaining in
a short tender letter that they were the reflection
of my thoughts. "Raven Hair" was sensitive to the
student's talent and wrote to tell me that his arti-
cles were much nicer than my so very blunt work.

How Church Should Sing Glory of Man 107

I laughed up my sleeve because the articles said
nothing else but what I had so brutally enounced.
This confirmed my idea that literary talent can help
people to swallow all new plans as if they were
coated with chocolate.

During all these long weeks, "Raven Hair" did
not invite me to return to her shop. I was fuming
with rage when one day I met the girl, whom I
considered mine, in the corridors of the University.
She had decided to follow courses in Ancient Art.
She stopped to tell me that she was preparing an
answer to my plan for a new catechism, hoping to
be able to discuss it with me quietly. To discuss,
to discuss ... I was not in the habit of meeting the
least obstacle to the ways in which I launched my
ideas. But I answered her that the pleasure of meet-
ing her was so strong in me that I could not refuse
her desire to talk. Nevertheless, I promised myself
to let her know that a woman who is really in love,
even without noticing it, should adopt all the opin-
ions of the man that her heart has chosen.

On that day, I only told her that I was working
on the Sacrament of the Eucharist in order to com-
plete the new catechism which I had sent her. She
sighed, tears came up to her eyes, and finally she
went away without answering me.

I wanted to write, at the beginning of such
a thrilling work, the true definition of the Eucharist,
I mean the one which is considered the only true

108 AA 1025 — Memoirs of an Anti-Apostle

one by Catholics (of course, Protestants have many
others). To the question, "What is the Eucharist?"
every Catholic child must answer thus: "The
Eucharist is a Sacrament that contains really and
substantially the Body the Blood, the Soul and the
Divinity of Jesus Christ, under the species of bread
and wine." Only that!!! To solve this problem, one
must work seriously. Not that this belief cannot be
opposed, but one must be prudent and not under-
take a frontal attack. This so-called "Real Presence
of Christ under the species of bread and wine" must
be attacked indirectly. If you attack it frontally,
Catholics will rebel. Nothing is more dangerous,
for it is well known that persecution strengthens
the Faith. It is therefore necessary not to mention
"Real Presence" and to shed some light on all that
can destroy or weaken this conviction.

It is of prime necessity completely to reform
the words of the Mass, and it will be well even
to suppress the word itself and to replace it by "The
Lord's Supper" or by "Eucharist" (for example).
The Renovation of the Mass must minimize the
importance of what they call "Consecration" and
must give to the Communion a much more trivial
appearance. This is a long-term project, which must
neglect no detail.

Thus, to begin with, it is to be noted that the
priest who offers the Sacrifice turns his back to
the public and seems to speak directly to an Invisi-
ble God, a God nevertheless represented by the

How Church Should Sing Glory of Man 1 09

large crucifix facing him. This priest is therefore
the one chosen by God and, at the same time, the
representative of the people who look at him. He
gives an impression of strength, but also of
separation.

It will be good to make the parishioners feel
that they are lost, too much isolated, somewhat aban-
doned, and that they would be very happy if the
priest would get nearer to them.

When this idea will have sufficiently progressed,
we will suggest the possibility of abandoning the
high altar and of replacing it by a small table, com-
pletely bare, where the priest will stand facing the
people.

Moreover, the part of the cult which properly
concerns the Eucharist and which requires this
table, shall be shortened as much as possible, and
the part concerning the teaching of the Word of
God noticeably increased. It is well known that
Catholics are shockingly ignorant of the Bible, so
this modification of the Mass will appear justified
to them. I do not say that they will be happy to
listen to long extracts from the Bible, for very often
they will understand nothing, but it is not neces-
sary for them to understand, at least not until truly
Socialist priests will have been trained.

Each text forming the Ordinary of the Mass
will be carefully compared with the texts used by

110 AA 1025 — Memoirs of an Anti-Apostle

the Anglicans and the Lutherans, in order to pro-
mote a single text or varying texts apt to be accepted
by these three religions.

Who does not see the great advantage there
is in this process, which will give very opposite
meanings to the same words? Thus, the unity of
minds will be accomplished in ambiguity, for it can-
not be done otherwise. There is no other alterna-
tive: conversion or ambiguity. I choose this expedient
which allows one to do away with the "Real
Presence."

When Catholics will see Protestants receive
Communion at their Masses, without having been
converted, they will no longer have confidence in
their ancient "Real Presence." It will be explained
to them that this Presence only exists insofar as
it is believed. Thus, they will feel themselves to
be the creators of their entire religion, and the most
intelligent among them will know how to draw the
required conclusions.

To weaken further the notion of "Real Pres-
ence" of Christ, all decorum will have to be set
aside. No more costly embroidered vestments; no
more sacred music, especially no more Gregorian
chant, but a music in jazz style; no more Sign of
the Cross; no more genuflections, but only digni-
fied and stern attitudes.

Moreover the faithful will have to break them-

How Church Should Sing Glory of Man 111

selves of the habit of kneeling, and this will be abso-
lutely forbidden when receiving Communion.

Very soon, the Host will be laid in the hand
in order that all notion of the Sacred be erased.

It will not be a bad thing to allow certain per-
sons (previously chosen) to receive Communion
under the two species, as priests do . . . because those
who will not receive wine will become terribly jeal-
ous and therefore be tempted to abandon all relig-
ion (which is to be hoped for).

Besides, it will be strongly recommended not
to say Mass anymore on weekdays; modern people
have no time to lose. Another excellent method will
consist in saying Mass at home, in the family, just
before or after the meal taken in common. For this
purpose, the fathers and mothers will be allowed
to receive the Sacrament of Orders.

Who does not see the advantage of this method,
which removes the need of costly places for the
religion.

In order to destroy all sacredness in the wor-
ship, the priest will be invited to say the whole Mass
in the vernacular and especially to recite the words
of the Consecration as a narration — which they are
in reality. He must not, above all, pronounce the
following words: 'This is my Body, this is my Blood,"
as if he really took the place of Christ who

112 AA 1025 — Memoirs of an Anti-Apostle

pronounced them.

Let everyone feel that the priest is reading a
narration. Furthermore, there must never be ques-
tion of a sacrifice, that is, a Mass-Sacrifice, a non-
bloody renewal of the Sacrifice of the Cross. No
Protestant accepts this phrase. Mass must only be
a community meal for the greater welfare of human
fraternity.

Moreover, when the Universal Church will be
established, Mass will have no more reason to exist,
except in families, I mean, the most fanatical ones.

We have to put up with this kind of people.
But precisely by staying at home, they will become
inoffensive. The prayers of the Ordinary of the Mass
will be simplified to their maximum, and soon
permission will be given to say but three prayers,
that is, the Offertory, the Consecration and the
Communion.

When we shall have succeeded in presenting
different, simplified and humanized texts, it will be
a good thing to recall, for the edification of the
future generations, that there were some prayers
of the Mass, called "of Saint Pius V," which greatly
contributed to keeping the crowds in medieval
obscurantism.

The following Offertory prayer is a model of
its kind; it says: "Receive, O Holy Father, Almighty

How Church Should Sing Glory of Man 113

and Eternal God, this Spotless Host, which I, Thy
unworthy servant, offer to Thee my living and true
God, for my own countless sins, transgressions and
negligences; for all here present and for all faithful
Christians, living and dead, that it may avail both
me and them unto salvation in everlasting life.
Amen."

Who could say it better?

I suggest that all monasteries work on the com-
position of several Offertories and also of other
prayers of the Mass. And, since the Offertory is an
offering of bread, it seems sensible to me simply
to say: "We bring here this bread made by the hand
of man and which must serve as food for men."

Anyway, the words which tend to present this
ceremony as sacred must be suppressed.

I will give only one example: In the old Mass,
we have always said: "Jesus took bread in His Holy
and Venerable hands". . .The word "Holy" must dis-
appear from our vocabulary. We will not mention
"Holy and Venerable Hands," we will say instead,
"He took bread, blessed it," etc. . . .

This is a good example of the spirit with which
this work must be pursued. For my part, I have
not time at present, but later I will also compose
one or more Masses of my own. On the other hand,
this is a monk's work. Of course, when Mass will

114 AA 1025 — Memoirs of an Anti-Apostle

include only three obligatory prayers, it will always
be permitted to add psalms, hymns, lectures and
sermons. . .according to each one's taste.

Since this Mass will be only a common meal,
it will be very important that this table be large
enough to seat twelve persons.

I always thought it ridiculous that to eat, these
people are obliged to inconvenience themselves and
to rush out of their pews (one cannot deny that
at the Communion table there is often a shuffle).
It is their fault; why do thev call a simple railing
a "table ?

Therefore, I would like to see each church filled
with tables, each one capable of seating twelve per-
sons. Some believe that, at the Last Supper, there
were thirteen, but since everybody is scared of that
number, we will adopt the belief that Judas had
gone out before the breaking of the bread. This
will require ordaining a much larger number of
priests. It is easy. It will be sufficient to require
only a certain good will, a certain good conduct
and no unending studies — no celibacy, of course.
Nevertheless, those who wish to benefit by the
strength brought about by continence will be monks
or hermits, and those who wish to study will be
theologians. There will be many kinds of priests.
The usual one will be the married man, who will
say Mass at home, at each meal. Since Mass will
only be a "Lord's Supper," it will no longer be an

How Church Should Sing Glory of Man 115
act of adoration, but an act of fraternization.

It will not give thanks for illusory favors; it will
not bring a forgiveness which it is unable to give;
it will ask for nothing of the unknown mystery, but
everything of man . . .

The Universal Church would therefore be
entirely to the glory of man; it would exalt his great-
ness, his strength, his virility It would offer incense
to his rights and sing his victories.

15

How "Raven Hair" Writes

A Letter Worthy Of Medieval

And Romantic Obscurantism

When I had finished my work on this first cate-
chism, I received a long letter from "Raven Hair."
An amazing letter, it said this:

"Darling:

"Thank you for the confidence which you have
shown me and which incites me to open my heart
completely to you. What does this heart say? That
it loves you . . . and you know it . . .you know it only
too well.

"It seems to me that your heart desires to have
me share all your ideas, but I do not have this
pretension; I only want to cry out to you, 'Beware,
there lies a deathtrap!'

"Read, keep on reading. I pray you, do not
get angry before you have read all my letter and

116

"Raven Hair" Writes a Letter 117

have pondered on it. Surely, you think that you are
right, as strongly as I do, but I tell you: read His-
tory again; the Church is immortal; you are wast-
ing your time; you are wasting your strength. You
cannot overpower God. If only you wanted to pon-
der on this: It is not because you do not believe
in God that He does not exist.

"This ought to be easy for you to understand,
because you believe it in the opposite sense. You
imagine that God does not exist because I believe
that He does. It is true that to believe or not to
believe ultimately has no power at all.

"But, my Darling, all that lives around you
proclaims the Presence of God. Have you made the
seeds, have you made the laws? Is there a single
blade of grass that is your work and therefore your
property? Your own person does not belong to
you . . .you did not ask to live and you possess noth-
ing that you have not received.

"Even if you succeed in creating that strange
Godless Church, you will not have won, because
God would not be diminished by it. In no way can
you diminish Him, nor of course, kill Him. I weep
for you because you are engaged in this childish
war. This God whom you wish to destroy is every-
where, Master of everything. By Him alone you live;
by Him alone you keep on living. You might suc-
ceed in shaking His Church; this has happened
many times during the last 2,000 years. . .but always

118 AA 1025 — Memoirs of an Anti-Apostle

it has revived more beautiful and stronger. The
Church of Jesus Christ, Darling, has received the
promise of Eternal Life; it knows and cries out to
you by my mouth that the Holy Trinity will never
abandon it and that all the attacks made against
it are but trials which allow for purifying the Faith.

"Many souls, my Dear, will yield to the temp-
tation of joining a completely human Church, which
will mix up all beliefs so as to render them unrecog-
nizable, but the Catholic Church will continue to
stand. If you persecute it, it will go into hiding,
but its soul will always remain standing. For the
mark of this Church is the submission to a Revela-
tion which comes from Heaven. Its particular
domain is different from the one which you are
accustomed to see. Its domain is Supernatural and
Holy, so it matters not whether we are intelligent
or not. My poor Darling, you are too intelligent.
Moreover, you received a shock in your childhood.
I do not ask you what kind. Have you not reached
the age of looking upon the past with a serene soul?
It seems to me that unconsciously you are seeking
revenge. Is this a noble attitude? You were a very
pious boy until you reached fourteen years of age,
you told me, so that all my letter is asking you is
to think — you know that. If you had been born in
atheism, I would understand that you could not
grasp that the domain of Faith belongs to another
realm.

"I fear that your hatred for God and His Church

"Raven Hair" Writes a Letter 119

is the proof that you are not just a rebel, but a
rebel who is a believer. It is said that they are the
fiercest ones. I pity you with my whole heart,
because you have lost in advance, and I am not
scared, not at all. You might win a certain number
of souls to your perverse doctrines, maybe even a
part of the Clergy (although I do not believe it),
but you will never win all the souls; on the con-
trary, you will fortify the Saints. Yes, my poor dear
friend, by attacking the Church of God you are but
a toy in the hands of the Ail-Powerful. You believe
yourself to be strong, but you are only strong inso-
far as God permits. Fear the day when the Lord
will say: 'It is enough, I have heard the prayers of
those who suffer, and I have decided to comfort
them by destroying My enemies.' God's enemy risks
being His enemy for all Eternity, to his great despair,
but it will be too late.

"You behave as if the Holy Church had no more
power than a human institution, but we, we hold
in our hands all that is needed to overthrow all
the mountains of the world. But, by killing us, you
will not destroy the forces which constitute our
prerogative.

"When you are near me, when you are far away
from me, Christ is between us two; I speak to Him,
He looks at you, how He looks at you!

"How could it be otherwise, since I speak to
Him about you, even in my dreams. You believe

120 AA 1025 — Memoirs of an Anti-Apostle

that you are free, that you are strong. What a mis-
take you make! Even if I had to die today be very
certain that I would continue to fight against your
liberty — at least, against the use that you are mak-
ing of it. I would marshal up the strength which
you believe to represent the very strength of God.

"Do not smile, my big Darling; no, do not smile,
but rather remember your childhood. . .you will see
that you recognize very well this Invisible but so
formidable Strength. . .but also so kind. My heart
and my soul possess inexhaustible and indestructi-
ble powers; think about it calmly remove from your
mind all that your passion can dictate to you . . .do
not willingly be deaf, nor willingly blind, it is not
an attitude worthy of a man of heart . . . but you
have turned your heart toward a love which is based
on hatred, the hatred of God.

"Do you know that hatred is often the cry of
a deceived love?

"As for me, I am sure that God loves you with
a special love and that He is waiting for you with
His customary patience. And since, at the present
time, you do not want to pray to this God of Good-
ness, I am taking your place, and it is in your name
that a thousand times a day I offer to the All-
powerful Lord the merits of His Son, those of the
very holy Virgin Mary, of all the Saints known and
unknown ... I offer them with joy and confidence
all day long and even during my sleep.

"Raven Hair" Writes a Letter 121

"You wish to transform the Mass and reduce
it to a community meal . . .What a mockery!
Masses — why we have already offered a few billion
of them since the first Mass on Holy Thursday!
Masses — why they go up as an incense of adoration
at least one every second, and that throughout the
whole day! I unite myself to these Adorable Sacrifices
by which the Son again offers Himself for the salva-
tion of mankind. I unite and offer myself to Him,
I, who am so small ... it seems that this offering is
ridiculous, since I am so 'nothing' compared to Him.
Of course, I am nothing. . .each one of us knows
it perfectly well, and those who do not know it are
to be pitied. There lies, I believe, the great differ-
ence between believers and unbelievers. Believers
offer what they have received and which is immense;
the others only desire to reign or to command or
to discover or to dominate — or even to destroy

"When I offer myself with Him at the Holy
Sacrifice of the Mass, I thus offer all that He has
given me; I give Him as a gift His own gifts and
charities as a homage of gratitude. . .

"If you only knew all the loving interchanges
which go on between Heaven and us. . .you would
be crushed by fear, for you could then assess the
mockery of your actions. I can only shed tears for
you and these tears I offer as precious pearls. You
have suffered and you have rebelled. If you had
looked at a crucifix and if you had humbly prayed
to the Lord to grant you His Peace and the strength

122 AA 1025 — Memoirs of an Anti-Apostle

to forgive, you would have felt such sweetness that
spontaneously you would have thanked Him for the
grief which had been graciously granted to you.

"Because this suffering was a beneficent gift,
God was treating you as His beloved vineyard and
was pruning you so that you could bear more fruit.
(Is it not a fact that the vine never does prune itself?)
But what fruit will the work bear which you have
undertaken?. . .Fruits of bitterness, of solitude and
of despair.

"Do you believe that I alone am fighting against
you? No, my prayers are heard and transmitted by
the immense assembly of those who have already
reached Heaven.

"Do not smile, because the immortality of the
soul is the only thing in yourself which you will
never be able to destroy. The immortality of the
soul . . . mark well these words, because they pre-
cisely mean that death does not exist. Every house
should have these words engraved in golden letters
on the walls of the sitting room. Instead of fearing
death or of simply hating its notion, it should be
known that death does not exist, and this is some-
thing infinitely more serious.

"Darling, I would prefer that you never loved
me on this earth rather than to know that you are,
for all Eternity, in that place where tears never dry.
For I love you."

16

How The Sacrifice Of A Dear Friend

Seems To Be Drowned In A

Torrent Which Is About To Renovate

The Face Of The Church

I answered "Raven Hair's" letter by an increase
in anti-apostolic zeal.

At that time, when we were nearing the end
of this stupid war, I prepared a large number of
attacks, for which I expected complete victory in
a maximum of thirty years. I was musing about the
year 1974, when I thought that I could celebrate
the birth of a Universal Church without God.

My hatred for the Supernatural not only gave
me genius, but also unbelievable strength for my
double work. For let us not forget, I was studying
theology, and it was very important that I should
get good grades. In fact, I was the best in every-
thing, which caused me to laugh and strength-
ened me in my conviction that a God who did

123

124 AA 1025 — Memoirs of an Anti-Apostle

not take pains to defend his true faithful did not
exist.

The word "supernatural" conceals all that man
does not understand behind changing curtains,
moved by fanciful delusions. I decided to destroy
this bad theater. I entrusted to my correspondents
the task of expurgating the New Testament of every-
thing which was not perfectly natural and explain-
able. This work is quite useful, since Christ Himself
believed in His own Divinity, at least if we accept
what some pretend that He said. But since it is
impossible to distinguish between what He really
said and what the Evangelists have added, we must
refuse to admit altogether all that is repugnant to
common sense.

As I have already said, the most virile action
is the one which attacks the problem of children
and exerts a strong influence on their feeble minds.
With the most ardent conviction, I sent orders con-
cerning the liberty of each individual, liberty which
must be granted to every child as soon as it can
walk and speak. It is shameful, truly and terribly
shameful, that parents oblige their children to go
to Mass every Sunday. It is not less shameful that
they register them for catechism classes without
asking them their advice.

It follows from this that these poor little ones
believe themselves obliged to receive Communion,
even when they prefer to go out to play. What more

The Sacrifice of a Dear Friend 125

can we say about Baptism, which is conferred on
them at their very birth!!! There starts the real scan-
dal. I suggested an energetic campaign of informa-
tion for youth.

Let everybody devote himself, at church, at cat-
echism classes, at school, on the radio, in order that
all the children of the world be informed of their
absolute right to say "No" to their parents, when
they want to make them become obedient and
hypocritical little Christians.

A happy day it will be when thousands of chil-
dren will say openly and joyfully: "I am not a Chris-
tian. I do not believe in God. I am not so naive
as my parents, who are old and good for nothing."

On the other hand, I had a burning desire to
see "Raven Hair" again, and this desire was ful-
filled without my having humbly to request it.

I received a charming word of invitation, tell-
ing me that she wanted to present me a request.

On a Saturday, when the sun was shining very
brightly, I charged at top speed into the shop where
"Raven Hair" was waiting for me. Who will ever
be able to understand the meaning for me of those
ordinary words: " 'Raven Hair' is waiting for me"?

"Raven Hair" was so completely mine that I
would have liked to cut her hair so that no one

126 AA 1025 — Memoirs of an Anti-Apostle

else could see it. Cut it! What a criminal idea had
come into my mind!

She was all sweetness and love when she told
me that she had a request to make. I almost trem-
bled. But all that she wanted was simply to draw
my hands which are, they say, admirable. Truly
women have some absurd, though charming ideas.

I posed, therefore, for the whole afternoon with
a patience that the angels would envy me for, if
they existed, and this solely for my hands.

Sketches were quickly drawn, one after the
other, on the floor, and I was floating in a sort of
ecstasy, which must be called perfect happiness,
I suppose. . .at least, since then, I do not recall
having felt one so grand.

I know that no one will believe it, but our union
was so strong and perfect during those hours that
I doubt whether the trivial carnal union can cause
such a happiness, which seemed to elude time.
When enough sketches had been made, my charm-
ing enemy explained to me that they were certainly
destined to perform great things. I was almost
embarrassed, because the truth was that my hands
seemed to have a liking for death and murder.

It was on that same day that she allowed me
to undo her hair and to play with it. I tried differ-
ent hairdos, I braided it, I rolled it, then I brushed

The Sacrifice of a Dear Friend 127

it with great care, as if I would never see it again,
as if I was preparing it for a painful sacrifice. Why
did I have such a strange feeling on that day? But
the whole day was truly strange. Even today, I can-
not explain whence came those mysterious feelings.

We separated with tragic difficulty "Will see
you next Saturday" "Next Saturday," we both said,
as if this hope were to be written in a prophetic
memory, as if we would find in it our only basis
for good-bye, as if we wanted to overthrow in advance
all obstacles. . .Overthrow obstacles!!! And I who
had completely forgotten that on that Saturday we
would begin our retreat, we who would receive
Orders in only a few days.

I therefore had to write a short letter to "Raven
Hair" and invent a plausible lie. I would have liked
to add in all simplicity that I would soon go to Rome
and that I hoped that she would follow me there.

But how can I talk of simplicity when every-
thing in me cried out that I was entering a slavery
much worse than the one which I had suffered dur-
ing these six years of seminary?

In Rome, I would be caught in the gears of
the Eternal City; I would be caught, but I would
console myself, remembering that I was the parti-
cle of sand which must jam the machine — jam it
so well that it could never be repaired.

128 AA 1025 — Memoirs of an Anti-Apostle

I therefore started my retreat to prepare myself
for the last ceremony which would make me a priest
for eternity.

Since I do not believe in eternity, I did not
suffer by this prospect. It was just a bad moment
to go through, as at the dentist's, when there for
a good reason.

The important thing is to have faith, and mine
was worth theirs. What am I saying? Mine surpassed
theirs, because it was not childish, filled with scares
and terrors. The great day arrived at last, as jour-
nalists say I wTas calm. Many tried to make up for
my absent family. Each one rivaled the other in
kindness. A nice little scuffle would have done me
more good, but it is difficult to want to be a half
supernatural being and at the same time claim the
right to hit a few enemies, even fictitious ones.

When I entered the chapel, I was perfectly
modest and humble. These virtues are an easy game
to play, when a secret pride and a higher aim sup-
port them.

I was walking with a gliding step, eyes lowered,
when a stifled cry, exclamations and a real disorder
were heard on my left. Normally, I should not have
looked. But I disobeyed my conscience (I mean the
one which they had created for me and which I
manipulated with amusement).

The Sacrifice of a Dear Friend 129

I saw young men lifting a fainted girl. Her man-
tilla had fallen and her long black hair was dissar-
ranged and was dragging on the floor of the chapel.
When I lifted my eyes to turn them away from this
scene, I met the keen look of the professor who
had acted as my mailbox.

What was he doing there? Was he the one who
had brought "Raven Hair?"

During this short exchange of looks, I thought
that I read in this man the expression of a cruel
triumph.

I promised myself that I would discover the
truth and that I would make whomever had com-
mitted this infamy pay dearly for it. The rest of
the day, therefore, passed in a sorrowful mist. Each
one could surmise all kinds of doubts about me,
but I did not care. I did not even have any more
desire to seem honorably pious and to hear soft
voices prophesy my future holiness.

Happily, the student came to greet me. He was
my only friend. I told him briefly what had hap-
pened and I asked him to make an inquiry I wanted
to know, I wanted to kill, I wanted to cry out, to
defend myself, to defend her — especially to defend
her — but it was too late, forever too late. If only
I had the courage to tell her all by myself, she might
have accepted suffering in silence and loving me
secretly.

130 AA 1025 — Memoirs of an Anti-Apostle

During the following days, I prepared my trip
to the U.S.A., where I wanted to visit the most
important Protestant sects in order to find out how
to control them. Until then, forcibly, I had been
obliged to neglect too much the important factor
of faith, so solidly anchored in the Protestant world.
It was imperative that I should know well this aspect
of the problem before going on to continue my
studies in Rome. Just before my departure, the stu-
dent came running to tell me the news which would
make me suffer the most: the entrance of "Raven
Hair" into a Carmelite monastery She was there
for my sake; never anymore would she have the
least lover's joy. . .for my sake. I do not know if
I would not have preferred to see her die. Anyway,
I swore to myself that I would have all the monaster-
ies of the world opened and in particular the con-
templative monasteries. I launched a very ardent
campaign against gratings, and I even had requests
sent to the Pope, through very naive nuns.

I reminded them that gratings had been neces-
sary to keep unwilling young girls from escaping
who had been forced to enter by their parents. It
was to prevent them from running away and from
corresponding that those gratings were double and
reinforced by wooden shutters. I did all that I could
to obtain that this vestige of so-called divine
imprisonment be abolished. I invoked, above all,
the sense of honor of these consecrated virgins, in
order that they might foster the holy desire to remain
freely cloistered in houses open to all. Later, I went

The Sacrifice of a Dear Friend 131

much further, by imploring the nuns to return to
the world, which needed their presence very much.
I even persuaded them that they would do more
good by not showing, by a special dress, what they
were.

There were writers keen enough to write whole
books on this subject, with a luxury of vocabulary
truly admirable. I also fought tooth and nail against
the custom of shaving the heads of cloistered nuns.
I contended that their shaved heads rendered them
ridiculous when they had to go to a clinic to undergo
some operation. I insisted on the young vocations
which were stupidly lost on account of these cus-
toms of another age. I attacked the old and solemn
costumes, so heavy in summer and not very effi-
cient against cold in winter. I suggested that all
the rules and constitutions be carefully revised,
preferably by men (in their generosity, women have
a certain tendency toward exaggeration).

But, when I beheld the great extension of my
work, I stumbled on a silent obstacle, although so
small in the face of the Cosmos ... a modest and
very secret Carmelite monastery from which I never
received a single letter. On the one side, there was
the world; on the other, this jail. I had command
over the first, but I was a prisoner of the other.

Nevertheless, my work did not suffer from
this — on the contrary.

132 AA 1025 — Memoirs of an Anti-Apostle

Paradoxically, I almost boiled with rage when
I considered the uselessness of "Raven Hair's" sac-
rifice, a sacrifice so total and vain!

My work was functioning at a rather monoto-
nous pace when rumors concerning the possible
opening of a Universal Council came to stimulate
my zeal. I learned that some schemas were being
prepared by order of the Pope. I convinced my
superiors that maybe a definitive role could be
played. I was then appointed to the highest post.
Everything depended on me, and my funds were
practically unlimited.

I financed leftist reviews and also a large num-
ber of journalists, who performed excellent work
afterwards. All my hopes laid principally on alter-
nate schemas, which I had suggested through much-
advanced and audacious theologians.

I think that ambition guided them; it is the
most powerful of driving forces. I succeeded in
obtaining copies of all the official schemas, I mean,
those commanded by the Pope. They were, for me,
catastrophic, absolutely calamitous, and I weigh my
words. Even at this very hour, many years after the
end of the Council, I still shudder with cold (a stu-
pid expression which I use through laziness).

Suppose that these schemas were edited and
widely circulated, and all my work would be set
back to zero (or almost). Finally, thanks to my zeal

The Sacrifice of a Dear Friend 133

and especially to the money which I spent as if
it were inexhaustible, the modernist schemas (oh,
very timidly modernist, I must confess) were brought
in secretly to the Council and presented with
audacity to replace the official ones, about which
they complained for not having been worked out
in full liberty, the holy liberty of the children of
God (as they say).

This sleight-of-hand trick filled the whole
Assembly with such stupefaction that they have not
yet gotten over it and will never be able to — which
proves that audacity always pays. Is it not what
Danton has said?

Nevertheless, I am not satisfied. No, this Coun-
cil was not what I was hoping for. We will have
to wait for Vatican III. There we will gain a com-
plete victory. As for Vatican II, I do not know what
happened. It seemed as if an invisible devil would
stop all our efforts of modernization, just at the
moment they would have become efficacious.
Strange and maddening!

Happily, since then we have found the
astuteness — which consists in hiding behind the
"Spirit of the Council" — to launch all kinds of thrill-
ing innovations. This expression, "Spirit of the

134 AA 1025 — Memoirs of an Anti-Apostle

Council," has become for me a master-trump. As
for me, it is like playing a game of cards. I cut and
over-cut, or I play the master-trump, which enables
me to pick up the last little hearts, the small non-
silvery clubs and the disarmed little spades. But
it will be only at Vatican III that I will be able
to present myself with hammer and nails, not to
nail God on His Cross, but rather to nail Him in
His coffin.

THE END

The briefcase contained no schemas concerning
Vatican III, and yet it is very probable that such
texts do exist and are studied, compared, made
worse. . .In a small notebook, a few notes in Rus-
sian, which I had discreetly translated, also gave me
brief indications about the future projects of my
wounded man.

For people like Michael, Vatican 11 was only a
trial-balloon which history will hardly mention. But
Vatican 111 will seal the alliance of Christianity and
Marxism, and the most remarkable change will be
the plurality of religious dogmas and the uncom-
promising character of social dogmas.

All religions, Christian or not, forming but one
vast Association, will be reduced to their common
denominator, "magic," and will give to the subcon-
scious (at least to the more crafty) a real power con-
trolled by the "Pure" (read, "Marxist").

The Sacrifice of a Dear Friend 135

The surprising thing is that nobody ever came
to claim Michael's papers, at least, not until today.
But he had bought his car under a false name and
probably neglected to inform anyone of his trip.

I do not know where "Raven Hair" is. Maybe
she is still in a Carmelite Monastery in which the
prioress must have maintained the Faith of older days.
Maybe this book will someday discreetly penetrate
into that Carmelite Monastery, that "Raven Hair"
might know that I also pray for Michael.

Comments from Headers

The author, Marie Carre, has received many
approbations; here are the most characteristic:

■ "The case presented in this book is not an imagi-
nary one, alas; if my memory is correct, it is in
a recent 'Bulletin of Aid to the Church in Need,'
that a specialist of problems behind the Iron Cur-
tain asserts that Bishop "N" is in fact an
agent. . .and that he is the one who had 10,000
churches closed in Russia."

■ "I congratulate you for having uncovered the core
of the 'devilish system' which so few know and for
having expounded it, not as an abstract professor,
but on the march, so to speak, and in efferves-
cence,' in a man possessed by the Devil."

■ "The story is poignant, and I believe that it rests
on a basis of reality. I am convinced that there
are in the Church, among the priests and maybe
the bishops, some people who have been of the AA."

■ "I was asking myself if this little book would have
some influence on our countrymen, who read very
little. Yes indeed, true Christians are familiar with
the Gospel texts in which there is very little abstract
theology and many stories. And all of theology is
contained there. They understand AA-1025'/

These manuscript texts, perfectly authentic, come
from correspondents whose names will not be divulged
because they belong to the personal correspondance
of the author. — The Editor

'Three times I have read AA-1025, written by
Marie Carre. I believe it my duty to invite all Catholics
to read this book, if they wish to understand clearly
what the Holy Father, Pope Paul VI, wishes to say
when he puts Catholics on guard against the auto-
demolition of the Church, that is to say, its destruc-
tion from within."

— Mgr. Ira Bourassa

Therbrooke, Quebec, Canada

'The book of Marie Carre, AA-1025, is a poign-
ant document. It deserves to be spread, for it will
open the eyes of the faithful to the diabolical plots
of the Communists. I have ordered a dozen copies
to pass out."

— Can. Georges Panneton,

Three Rivers, Quebec, Canada

"If one wishes to know the tactics employed by
the Communist Party to infiltrate and subvert the Cath-
olic Church from within, one must read AA-1025. It
is a tale of a diabolical adventure which catches at
one's throat, not to organize a 'Witch hunt,' but to
be informed before it is too late."

— Joseph d'Anjou, S.J.,

14, Dauphine St., Quebec, Canada

'The fantastic plan to turn the Church into an
instrument of Communist conquest would be unbeliev-
able if we were not every day witnesses of its
realization."

— Henry MacFarland

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